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More than 1,000 people in Winnipeg were experiencing homelessness over one 24-hour period earlier this year - and Indigenous people continue to be overrepresented in Winnipeg's homeless population, according to a new report.

"The report confirms what was observed by many community organizations and Winnipeg residents during the pandemic: increased visibility of unsheltered homelessness," said Kristiana Clemens, community relations manager with End Homelessness Winnipeg, which co-ordinated the 2021 interim street census report, released Tuesday.

"And of course, the continued trend of the overrepresentation of Indigenous people in homelessness."

For the latest report, 1,127 people experiencing varying levels of homelessness were counted through a variety of methods during a 24-hour period on April 21 and 22.

The new report says a third of those counted in the census - 370 - were unsheltered people living in parks, bus shelters, entryways and vacant lots, and not accessing emergency supports.

In the last street census - conducted in 2018 - the proportion of unsheltered people was under 15 per cent.

However, End Homelessness Winnipeg cautions that due to the pandemic, 2021 results can't be directly compared to more robust efforts in 2015 and 2018, which involved hundreds of volunteers fanning across the city.

Pandemic health rules and concerns about gatherings presented challenges to gauging the scope of the issue in this year's survey.

Manitoba's pandemic response system was at its highest level - red, or critical - when the 24-hour census was done. Staff with 15 different organizations collected what limited information they could.

Organizers say the report still offers a valuable snapshot of the challenges people are facing without a permanent place to stay.

The census counted 300 people across four emergency shelters, along with 229 in 24/7 safe spaces, 174 in transitional housing, and 54 observed in various encampments through the city.

That total tally is about 400 lower than the last census in 2018.

Deceptive drop

The apparent drop may not capture the full picture of what's happening on the ground, according to one of the organizations that participated in the report.

Marion Willis, the executive director of Morberg House and St. Boniface Street Links, suggested the true figure could be considerably higher.

That's due in part to the "hidden homeless" - people who have temporary shelter, but don't necessarily stay in one place for long - or because of the dynamic nature in which some populations move around the city seasonally, she said.

In St. Boniface alone, where Willis says homelessness has surged, Street Links workers may encounter 20 people one day and nearly 70 another in the same area.

There are more tent encampments than ever before, and they're spread farther across the city, magnifying the challenges of canvassing all known locations in a day, said Willis.

The 24-hour census format has always faced those challenges, she said, and adding in pandemic restrictions complicated efforts further.

"It's really hampered, I suppose, by the limitations imposed to our outreach teams - their ability to actually really get out there and make contact in our vast coverage areas now," she said.

Willis would like to see a shared database that outreach organizations could update more frequently throughout the year with demographic information.

Indigenous-led solutions needed

In spite of its limitations, the report suggests some broad trends in the city's homeless population.

Nearly half of the people using emergency shelters and transitional housing spaces were between the ages of 25 and 49, it says, and at least two-thirds were Indigenous.

That continued overrepresentation of Indigenous people is linked to the legacy of residential schools, the Sixties Scoop, child welfare issues and inequitable funding, said Clemens.

That points to a need for more Indigenous-led housing solutions, she said.

"The fact that we have not made headway on reducing the overrepresentation of Indigenous people in homelessness in the inner city does speak to the lack of progress overall in our steps toward reconciliation."

About 70 per cent of people counted at shelters, transitional housing and safe spaces were men, while over 27 per cent were women. More than one per cent were gender diverse people, according to the report.

Nearly a quarter (22 per cent) encountered in those spaces were unaccompanied youth age 24 or younger. A similar proportion of adults between the ages of 50 and 64 were also observed.

Meanwhile, four per cent were over 65, and another four per cent were children with a parent.

The 2018 census found similar percentages of parents with kids, said Clemens, but that signals little progress was made in the intervening years.

"It's heartbreaking," she said. "We think that there's safe places for families to raise their children and yet we're finding this cohort of families that have no place to call home."

Flexible housing options needed

Benjamin Simcoe, housing co-ordinator with the Spence Neighbourhood Association, said the pandemic also exacerbated issues with the income support system.

More flexible options are needed for those who are used to living in encampments and may at first be reluctant to accept traditional housing, said Simcoe.

"If we had housing available for them we knew that they wouldn't lose ... sort of no strings attached, [then] they can take some time to get used to the idea," he said.

Clemens said Winnipeg's supply of low-income rental housing has actually moved backward during during the pandemic.

She hopes the report will act as a call to action to make progress on housing solutions.

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Indigenous overrepresentation in homeless census points to 'lack of progress' on housing, organizer says | CBC News

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More than 1,000 people in Winnipeg were experiencing homelessness over one 24-hour period earlier this year - and Indigenous people continue to be overrepresented in Winnipeg's homeless population, according to a new report.

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CBC News · Posted: Sep 30, 2023 5:00 AM EDT | Last Updated: September 30, 2023

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Ontario kids are now taught Indigenous curriculum earlier. Here’s why that matters, say advocates | CBC News

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Advocates say while the move shows progress, it comes years too late. And with a long-way to go until all 94 calls from The Truth and Reconciliation Commission are met, some educators say more needs to be done to support Indigenous curriculum, and make it mandatory for all grades.

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SASKATOON -- Dawn Pratt has loved science ever since the fourth grade when she became fascinated with a chemistry set her parents gave her.

But Pratt, a chemist from the Muscowpetung First Nation in Saskatchewan, said, "there is a big gap" between Indigenous students and non-Indigenous who go on to have careers in science, technology, engineering and mathematics (STEM).

Although Indigenous people make up about 5 per cent of the country's total population, they only make up two per cent of all of those working STEM jobs in Canada, according to the Ottawa think tank Conference Board of Canada.

To turn this trend around, Pratt says Indigenous students need to be better shown how science directly relates to their own lives. So, the veteran science educator has spent the past year "indigenizing" scientific concepts and infusing Indigenous culture lesson plans for students ranging from elementary school to post-secondary.

For example, she uses sealskin mitts to explore the physics of heat and waterproof materials; and turns to traditional hide-tanning techniques to explore certain chemical reactions.

"What it means to 'indigenize,' to me, is bringing in our elder's knowledge and bringing in the language... and finding those intersections of where our Indigenous knowledge and the science curriculum intersect," Pratt, who has a Master's in Chemistry from the University of Saskatchewan, told CTVNews.ca in a video interview.

In 2020, she created Askenootow STEM Enterprise Inc. -- a consulting agency that creates everything from whole curriculums to day-long workshops intended to encourage Indigenous youth to learn more about STEM.

The agency's name takes after her great-great-great-grandfather and the 19th-century Cree word meaning "worker of the Earth."

The idea was inspired by people reaching out to Pratt over the years, for everything from improving simple lessons to advice on how to indigenize an exhibit at a science centre. So, through Askenootow work and its accompanying lesson blogs, she hopes to expand her reach across the country.

Although Pratt hasn't been able to physically be in classrooms as much as she'd like due to the pandemic, she has been advising parents, Indigenous organizations, educational institutes, and teachers at colleges and universities on how to "indigenize science courses."

And Pratt is hoping schools or universities might hold outdoor science camps for children this summer, when she hopes to have the chance to hold in-person workshops for young learners.

'OUR ANCESTORS WERE SCIENTISTS'

Pratt vehemently opposes the stereotype that Indigenous people are somehow ill-suited for math and science, and points out that First Nations, Metis and Inuit people have been incorporating scientific ideas in their lives for thousands of years.

"In Saskatchewan, we have such a harsh winter that involves a lot of science to survive," she said, noting that early settlers learned a great deal from the Indigenous communities, including geography, agriculture, astronomy, which foods to eat and which plants to pick for medicine.

"I think it will empower the youth to see that our grandparents and our ancestors were scientists. They were pharmacists... climatologists, they were anatomists. They had to know how to harvest an animal and use all the parts of the buffalo."

Pratt loves spending hours listening to elders and knowledge keepers because "when I listen to them talk to me, they sound like scientists."

She already has a small roster of professionals, including doctors and engineers, who lend their time and expertise for lessons on physics, biology or medicine, but she's hoping to enlist many more from across the country.

"There's a need for more Indigenous STEM mentors for up-and-coming mentees and prodigies that are going to school and might be considering taking STEM fields," she said. "If you're more visible, you inspire them."

"I would really like to bring partners like professionals in -- not just me -- because we want to get to know the whole world of Indigenous STEM professionals."

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'Our ancestors were scientists': How an Anishnaabe chemist injects elder knowledge into STEM classes

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A chemist from the Muscowpetung Saulteaux Nation is infusing elder knowledge and Indigenous history into scientific concepts and lesson plans to help Indigenous youth feel more emboldened to pursue careers in science, technology, engineering and mathematics.

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Author links open overlay panel Elliot M. Gardner ¹ ² ¹⁰ , , , , , , , , Nyree J.C. Zerega ⁸ ⁹

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Summary

Indigenous peoples are important stewards of biodiversity, often living near and possessing intimate knowledge of ecosystems. As a result, species new to science may be long known to indigenous people. While the scientific endeavor has long benefitted from indigenous knowledge, it has usually not engaged with it on equal footing¹ ,² . While Linnaean taxonomy offers a broad framework for global comparisons, it may lack the detailed local insights possessed by indigenous peoples. This study illustrates how meaningful engagement with indigenous knowledge - throughout the scientific process - can improve biodiversity science and promote conservation¹ ,² , particularly in studies of crop wild relatives, an international priority³ for food security in the face of climate change⁴ . Two species of fruit trees recognized as distinct by the Iban and Dusun peoples, but considered a single species in current Linnaean taxonomy, were confirmed as distinct taxa by molecular studies. They correspond to Artocarpus odoratissimus Blanco and Artocarpus mutabilis Becc., whose distinguishing characteristics were clarified by members of indigenous communities.

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Engagement with indigenous people preserves local knowledge and biodiversity alike

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Indigenous peoples are important stewards of biodiversity, often living near and possessing intimate knowledge of ecosystems. As a result, species new...

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Ontario has ‘come quite far’ on Indigenous education but there’s much more to be done: report | CBC News

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Publicly funded schools in Ontario have made significant progress on Indigenous education over the last decade, but there’s still more to be done before the province can say it’s fully implemented the education-related calls to action from the Truth and Reconciliation Commission, a new report says.

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USask Convocation: Sociology student focuses on future advocating for Indigenous rights

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While studying at the University of Saskatchewan (USask), Indigenous student Jade Badger found that the course material of her sociology degree resonated with her.

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Investigating how an extract of the traditional medicinal plant, Sooyaiaiitsi, interacts with cancer cells helped Haley Shade to "walk in both worlds", bridging her education within Canada's system with her Indigenous identity. Shade, a Blackfoot woman from the Kainai First Nation in Alberta, Canada, chose to study the plant for her undergraduate honours research at the suggestion of her grandfather. "It was important to me that the research began with my grandfather and learning that oral history, but also bringing it to life with Western science," she says.

Nature Index 2021 Canada

Shade's research was conducted as part of the Prairies to Pharmacy programme at the University of Lethbridge in Alberta. Run by Roy Golsteyn, a biochemist and director of the university's Cancer Cell Laboratory and Natural Product Laboratory, the programme aims to find plants in the Canadian Prairies with potential medical uses. One half of the programme is dedicated to standard chemical analysis of prairie plants, says Golsteyn, which grow in a 1.7 million km ² expanse of grasslands, farmlands and forest in Canada's western provinces of Alberta, Saskatchewan and Manitoba. The Gaillardia aristata plant, for instance, is being investigated for potential anticancer properties, having been shown by Golsteyn and his team to inhibit mitosis in human cells ( A. Bosco et al. Mol. Biol. Rep. 48, 5459-5471; 2021).

The other half of the programme is a collaboration with Elders from the Piikani and Kainai First Nations in Alberta to study plants and medicinal compounds used by their communities. "When we talk about plants in Canada, what immediately comes to mind are the First Nations people who have been here since time immemorial and have thrived with these plants," says Golsteyn. "We only do experiments using traditional knowledge if a member of that community is involved."

Cultural revolution

Shade, who is now a medical student at the University of Calgary in Alberta, says she hopes her involvement in Prairies to Pharmacy can help to lay the groundwork for other young Indigenous researchers to participate in similar collaborative work, and help to inform a framework for how to use both traditional knowledge and Western science to advance discovery of the natural world.

These kinds of collaborations and partnerships, once relatively rare in the natural sciences in Canada, are now actively encouraged by government funding agencies. "We're in a cultural revolution in terms of our relationship with the First Nations communities in Canada," says Golsteyn.

Embracing different perspectives and ensuring mutual benefit for those involved is essential, says Jesse Popp, a wildlife ecologist at the University of Guelph, and member of the Anishinabek Nation, in Ontario. In Canada's Arctic regions, for example, maintaining long-term data sets that capture shifts in environmental conditions over time can be difficult and expensive, but the people who live there have first-hand, intergenerational knowledge on how things have changed, which is starting to be recognized by scientists, says Popp. Such collaboration can help communities prepare for the impacts of a warming climate, as well as being part of the process of reconciliation between Canada's Indigenous peoples and non-Indigenous population, she says.

In 2020, Carmen Wong, a Parks Canada ecologist at Kluane National Park in the Yukon territory of northwest Canada, along with several Indigenous and non-Indigenous co-authors, published a paper with 10 'calls to action' to help scientists improve their relationships and collaborations with Indigenous peoples ( C. Wong et al. FACETS 5, 769-783; 2020). The calls include understanding the socio-political context around research sites, seeking out advice from Elders for respectful ways of handling animals, and providing opportunities for Indigenous community members to participate in the work. "There is often a real disconnect between natural scientists and the objectives of Indigenous communities, even though both are seeking to understand the land and patterns on the landscape," says Wong.

Lawrence Ignace, one of the co-authors, who is Anishinaabe, studies the use of Indigenous knowledge in environmental science at the University of Victoria in British Columbia. He says their paper should help collaborations get off to the right start and ensure that benefits of the work are shared equally. "Without that, you risk your research being halted by the communities," he says, because of a lack of social licence.

For Golsteyn, respecting Indigenous knowledge includes the appropriate use of language in his work. When studying plants that have been identified through traditional knowledge, he uses only the original Indigenous name for the plant, not the English common name or Latin scientific one. He says this has led to some pushback in grant applications, and it means he must think carefully about where to submit the work for publication, but it's a way to show respect. "If you're going to work with people, you have to start with their names," he says.

A careful approach to collaboration is the only way to achieve good outcomes for academics and the Indigenous communities they work with, says Popp. "I think of it like a braid of sweetgrass, with three strands," she says. "Two are the Indigenous and Western ways of knowing, but a braid with two strands will unravel. You need a third strand, and that is doing the research in the right way."

Indigenous research by the numbers

1.67 million

Number of Indigenous people in Canada in 2016, including 977,230 First Nations peoples, 587,545 Métis, and 65,025 Inuit, altogether comprising 4.9% of Canada's total population.

42.5%

Rate of growth of Canada's Indigenous population between 2006 and 2016.

35%

Proportion of Canada's land mass that is covered by Inuit Nunangat, meaning Inuit homeland. This includes land, water and ice, and takes in half of Canada's coastline.

Can$824 million

Government funding over 10 years from 2019 to support Indigenous post-secondary education and address a long history of disadvantage in educational opportunity.

77.5%

Percentage of the Indigenous population that had completed post-secondary education (including a university diploma or trade certificate) in 2020, compared with 83.5% of the non-Indigenous population.

0.9%

Proportion of the Indigenous population with a bachelor's of science, technology, engineering and mathematics (STEM) degree, compared with 4% for the non-Indigenous population.

8%

Proportion of STEM degrees among Indigenous women graduates, compared with 16% for non-Indigenous women graduates.

Sources: Government of Canada; Statistics Canada; C. Wong et al. FACETS 5, 769-783 (2020)
doi: https://doi.org/10.1038/d41586-021-03060-x
This article is part of Nature Index 2021 Canada, an editorially independent supplement. Advertisers have no influence over the content.

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First Nations communities bring expertise to Canada's scientific research

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Researchers working with Indigenous partners are benefiting from traditional knowledge of the natural world. Researchers working with Indigenous partners are benefiting from traditional knowledge of the natural world.

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In 2016, Statistics Canada released a report titled Victimization of Aboriginal people in Canada based on 2014 data from the General Social Survey.

The report included data on homicide and spousal violence victimization.

Its findings included that the overall rate of violent victimization among Indigenous people was more than double that of non-Indigenous people and that Indigenous females had an overall rate of violent victimization that was double that of Indigenous males and close to triple that of non-Indigenous females.

Statistics Canada collects data on victimization through the General Social Survey (GSS) every five years. In 2014, the GSS on Victimization was also conducted in Yukon, Northwest Territories and Nunavut using a different sampling design.

The 2016 report combined 2014 GSS victimization data from both the provinces and territories in order to report on the victimization of Indigenous people in Canada.

Statistics Canada also collects police-reported homicide data. Statistics Canada's annual homicide report now includes analysis of homicides of Indigenous women and girls.

Statistics Canada has also developed a new survey that will cover gender-based violence, and will include First Nations people living off reserve and Inuit and Métis populations.

In a December 2020 report, survey data revealed that in the Northwest Territories, Nunavut and Yukon, 52 per cent of women and 54 per cent of men reported having been sexually or physically assaulted at least once since they were 15 years old, and that 7.8 per cent of both men and women had experienced violence in the year leading up to the survey.

These proportions are much higher than those in the provinces, where 39 per cent of women and 35 per cent of men reported at least one assault since the age of 15.

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39. Collect and publish data on the criminal victimization of Aboriginal people

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Statistics Canada's annual homicide report now includes analysis of homicides of Indigenous women and girls. ​

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The University of Prince Edward Island will now require all incoming graduating students to complete a course in Indigenous Studies.

The course, part of the university's newly established Faculty of Indigenous Knowledge, Education, Research, and Applied Studies (IKERAS), is launching this fall.

Assistant professor David Varis, who is Cree and a member of the UPEI Indigenous Circle, says the Indigenous Teachings course will cover Indigenous history, cultures and practices.

"We will also be getting into some very heavy topics, such as trauma, intergenerational trauma as a result of residential schools. The Sixties Scoop," he said.

"However, we also talk about healing. And we talk a little bit about what's taking place across Turtle Island Indigenous Peoples, and how they're reclaiming their cultures."

Varis said the new mandatory course, as well as the IKERAS faculty, came out of the university's desire to find ways to support the 2015 Truth and Reconciliation Commission's calls to action, which included several recommendations around enhanced education on Indigenous history and residential schools.

"By just having a mandated course around Indigenous knowledge of peoples and their cultures, I believe that we are teaching responsible citizenship," he said.

'We have failed to educate Canadians'

The faculty - currently the smallest at UPEI - consists of four professors, including interim dean Gary L. Evans, as well as sessional instructors.

Evans, who is Métis, believes the IKERAS faculty is the first of its kind at a Canadian university.

We have failed to educate Canadians and international students and newcomers to the country on the true history of Canada. - UPEI interim dean Gary L. Evans

"As far as I can tell, it's the first," said Evans. "We are not a department under anybody else. We are a full faculty. We sit at the dean's table with all the other deans. I would love to see this in every university. That is my goal."

He says it's now possible for students to minor in Indigenous Studies, and work is already underway to eventually offer an Indigenous major as well.

Evans says he's proud that in the years to come, every graduating student will leave UPEI with at least one course on Indigenous Peoples.

"We have failed to educate Canadians and international students and newcomers to the country on the true history of Canada," he said.

"And this is a chance to correct that, but it's also a chance to share the culture and the richness of Indigenous society."

'It gives me great pride'

For elder-in-residence Judy Clark, the new course will offer a way for all students to better understand Indigenous culture and history, and the way in which their lives continue to be defined and inhibited by the Indian Act.

"Knowing that now they'll have a little bit more knowledge and understanding of who the Indigenous people are in Canada, it gives me great pride," said Clark, a Mi'kmaw elder and member of Abegweit First Nation.

"We've had a lot of struggles with our identity because a lot of our mainstream academia haven't been talking about our way of life. And now it is. So it's a better understanding."

Clark says she's pleased with the progress that's been made, and she's excited that non-Indigenous students now have new opportunities to learn about how Indigenous ways are connected with so many courses and disciplines at the university.

"I really believe that our ancestors and the spirits are moving and are with us to be able to move forward and share our knowledge," said Clark.

"Because it is climate change, it is about the healings that we have. It's the engineering of how we've built our things. Every aspect, I think, at university - we have our Indigenous way, and sharing that is going to be amazing."

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UPEI makes Indigenous Studies course mandatory in order to graduate | CBC News

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The University of Prince Edward Island will now require all incoming graduating students to have completed a course in Indigenous Studies.

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CBC Radio · Posted: Jan 13, 2022 6:33 PM ET | Last Updated: January 13

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Indigenous archaeologist argues humans may have arrived here 130,000 years ago | CBC Radio

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The dominant story in archaeology has long been that humans came to North America around 12,000 years ago. But Indigenous archaeologist Paulette Steeves points to mounting evidence suggesting human migration may have occurred closer to 130,000 ago.

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The Rideau Hall Foundation (RHF) is at the beginning stages of work to support dramatically increasing the numbers of First Nations, Inuit, and Métis teachers by 10,000 and to promote the systemic changes necessary in leading to more sustainable Indigenous teacher employment opportunities in all areas of the country. Made possible through generous philanthropic support by the Mastercard Foundation, the RHF will be investing in excess of $45 million towards innovative community-driven approaches to achieving these objectives.

This long-term journey will involve the RHF:

1. Working through collaborative partnerships that empower and amplify new and existing initiatives in pursuit of these system-wide objectives, including the support of:

Promotion of First Nations, Inuit, and Métis educator pathways that integrate outreach and awareness in middle and secondary schools;

Dramatic expansion of the number of qualified First Nations, Inuit, and Métis K-12 teachers in pursuit of a representative workforce;

Structural creating of conditions for meaningful and sustained Indigenous teacher employment;

Indigenous-led research outlining the opportunities and challenges related to First Nations, Inuit, and Métis teacher education and representative K-12 educational workforces

2. Listening and learning, followed by concrete actions and funding that supports innovative Indigenous-led and community-driven approaches. Throughout 2021 the RHF engaged in listening and learning from many Inuit, First Nations and Métis teacher education programs across Canada. Throughout this process, we are encouraged to see a mix of both pride and humility in current achievements, barriers being overcome, and the vision and commitment towards future growth and impact. This process of listening and learning will continue throughout 2022 as we work towards sector wide allyship-based support.

3. Working, through allyship, with Métis, First Nations and Inuit teacher education initiatives to enhance current capacities and support promising pilot projects across the country. Our partnerships will be informed by Indigenous-led initiatives led by local Indigenous communities working in collaboration with universities and colleges - focused on the recruitment, education, and employment of Indigenous educators.

4. Supporting knowledge mobilization: we will collaboratively work towards filling a critical research and data void by supporting an Indigenous-led body of evidence, outlining opportunities and challenges experienced around Indigenous teacher education and representative K-12 educational workforces. Our approach, while national in scope, will reflect regional and cultural differences while empowering and amplifying First Nations, Inuit, and Métis leadership in education.

5. Strengthening networks, through potential investments and an exploration of formal and in-formal networks in support of First Nations, Inuit, and Métis teachers, teacher candidates, and educational systems.

In keeping with the RHF's approach to supporting system-wide change and lasting impact, we will work with Indigenous partners, partners in education, the private sector, and with varying levels of government to accomplish these goals.
Contact: indigenous.autochtone@rhf-frh.ca Committee Co-chairs
Roberta L. Jamieson, O.C., I.P.C, LLB, LLd (Hon), Director, RBC and Deloitte Canada and Chile, co-chair of CN's Indigenous Advisory Council,former President & CEO, Indspire and Board Director at Rideau Hall Foundation.

Roberta Jamieson is a Mohawk woman who has achieved many firsts. They include being the first First Nation woman in Canada to earn a law degree; the first woman Ombudsman of Ontario; and the first woman elected Chief of the Six Nations of the Grand River Territory. As President of Indspire, Canada's largest Indigenous charity, Roberta oversaw an eightfold increase in bursaries and scholarships. Charity Intelligence Canada named Indspire as one of the 10 Canadian Charities with the most impact and Macleans and the Financial Post chose it as one of Canada's Top Charities. Since 2004, Indspire has given a record $153 million in bursaries and scholarships to 49,000 First Nations, Inuit and Métis students across Canada.

During her time at Indspire, Roberta launched several highly successful initiatives: the first National Gathering for Indigenous Education, a unique conference where educators meet and learn the best practices for improving educational outcomes for K-12 Indigenous students; Rivers to Success, which supports mentorships for First Nations, Inuit and Métis students in high school, allowing them to attend post-secondary institutions and move into employment; the Indspire Research Knowledge Nest, which promotes Indigenous scholars and publishes the research and data that encourages investment in Indigenous education and employment; and Teach for Tomorrow, an innovative program training hundreds of Indigenous educators, and supporting them from high school though to employment.

Since leaving Indspire, Roberta has continued her involvement in philanthropy, most recently as a Founding Visionary of the Prosperity Project. Roberta has long been recognized as an effective and visionary member of corporate boards. She is currently a member of the board of directors of Deloitte Canada and Chile and the Royal Bank of Canada. She is also co-chair of the Indigenous Advisory Council advising the Board and CEO of Canadian National Railway on matters relevant to CN's relationship with Indigenous communities in Canada. At Prime Minister Trudeau's request, she served on the inaugural Gender Equality Advisory Council during Canada's G7 Presidency. Roberta Jamieson has received 30 honorary degrees, earned numerous awards and is an Officer of the Order of Canada.

Dr. Mark S. Dockstator is the Former President of the First Nations University of Canada. A member of the Oneida Nation of the Thames, he is currently an Associate Professor, Chanie Wenjack School for Indigenous Studies, at Trent University and Director of the Indigenous Knowledge Initiative at Queens University. He received his Doctorate of Laws Degree from Osgoode Hall Law School, York University where, in 1994, he was the first First Nations person to graduate with a doctorate in law. His doctoral dissertation, entitled "Toward an Understanding of Aboriginal Self Government", is a blend of Indigenous and Western knowledge and was used as a foundation for the Royal Commission on Aboriginal Peoples final report. Dr. Dockstator has served as founding Chairman of the First Nations' Statistical Institute, Senior Negotiator and Researcher for the Assembly of Manitoba Chiefs, President and CEO of Rama Economic Development Corporation, Special Advisor to the Royal Commission on Aboriginal People and Special Advisor to the Chief Commissioner of the Indian Land Claims Commission, to name a few. Dr. Dockstator is a Board Director at the Rideau Hall Foundation.

Committee Members

Originally from Igloolik, now residing in Iqaluit with her family, Nunavut Tunngavik President Aluki Kotierk leads by example. Throughout her career and to this day, Aluki is driven by her passion to empower and improve the lives of Inuit. After earning her master's degree in Native and Canadian Studies at Trent University, Aluki worked for various Inuit organizations including Pauktuutit Inuit Women of Canada, Inuit Tapirisat of Canada (now known as Inuit Tapiriit Kanatami), and Nunavut Sivuniksavut. She has also held management and Deputy Minister roles within the Government of Nunavut, Office of the Languages Commissioner and Nunavut Tunngavik Incorporated. In her current role as President, Aluki is keen in how Inuit language and culture can be better incorporated into the way in which programs and services are designed and delivered in Nunavut. Aluki is currently one of two co-chairs representing Indigenous People's Organizations on the Global Task Force for the International Decade of Indigenous Languages (IDIL) 2022-2032.

Andrea Brazeau is an Inuk who was born and raised in the small Inuit community of Kangiqsualujjuaq, Nunavik. Andrea grew up in Kangiqsualujjuaq until she moved to Montreal to attend post-secondary education. After 7 years of post-secondary, she obtained a degree in Kindergarten and Elementary education at McGill University. Since graduating, Andrea has returned home to teach at the school she attended. She is the first university graduate from her community. Andrea is passionate about her culture, going out on the land and teaching the children in the community.

Denise Baxter has served as Vice Provost Indigenous Initiatives at Lakehead University since 2017. She also teaches in both the Department of Indigenous Learning and Department of Continuing Education. She is completing her PhD in Equity and Indigenous Education at York University. As an established education leader, Denise has worked in multiple contexts including public school boards, the Ministry of Education, Lakehead University, and First Nations private schools for the past 29 years. Within each of these contexts, she has built capacity and partnerships with multiple community stakeholders. Her work with the community has involved education conferences, workshop presentations, and traditional pedagogy. She currently serves on the following boards: YES Employment, Children's Centre Thunder Bay, the Thunder Bay Police Services Governance Committee, Keewatin Patricia District School Board and a provincial EDI advisory committee. A Marten Falls First Nation member, she maintains that preserving and practicing cultural traditions and ceremony keeps her connected to the community, Indigenous cultures, traditions, and protocols. She works to establish networks, strengthen relationships with Indigenous communities and governments, and build capacity between Indigenous, public, and private partners which have supported multiple initiatives that advance educational outcomes for Indigenous students.

A visionary, an academic, and a committed lifelong learner, Dr. Evelyn Steinhauer is an agent for change in the advancement of nêhiyaw kiskinohamaksewin. Born in Alberta, and a member of the Saddle Lake Cree Nation, Dr. Steinhauer completed her undergraduate degree with Athabasca University at University nuhelot'įne thaiyots'į nistameyimâkanak Blue Quills (formerly Blue Quills First Nations College (BQFNC);
and a Masters of Education Degree, and PhD at the University of Alberta, Faculty of Education, where she specialized in Indigenous Peoples Education. Dr. Steinhauer is currently a Full Professor in the Faculty of Education and Coordinator of Indigenous Peoples Education specialization. In addition to these roles, Evelyn serves as the Director of the Aboriginal Teacher Education Program (ATEP) - a position she has held since 2008. As much as Dr. Steinhauer enjoys every aspect of her work at the University of Alberta, her passion and deep commitment lies with the ATEP! In her own words, "My heart is with ATEP! Everything that we do in ATEP is done with our people in mind. I truly believe that ATEP changes lives. In fact, I would go as far as to say, ATEP saves lives. ATEP is not simply a Teacher Education Program- it is a process."

Dr. Annette Trimbee is the sixth President and Vice-Chancellor of MacEwan University, having previously served as president and vice-chancellor of The University of Winnipeg. Under the leadership of Dr. Trimbee, MacEwan University has embraced a new strategic vision, Teaching Greatness. The vision is bold and aspirational and will guide the university over the next decade. Teaching Greatness emphasizes the university's role in Alberta's post-secondary system as an exceptional undergraduate university with teaching excellence at its core. As a member of the Manitoba Métis Federation, one of Dr. Trimbee's proudest achievements was the development and approval of the Indigenous course requirement for all undergraduate students attending The University of Winnipeg, among the first in Canada. In 2022, Dr. Trimbee received the Indspire Award in Education, the highest honour bestowed by the Indigenous community, for her commitment to advancing Indigenous equality in society and in higher education. Dr. Trimbee currently serves as the chair of the Alberta Post-Secondary Network (APSN) and is a member of the International Red River Watershed Board (IRRWB). She has been recently appointed to the National Advisory Committee on Indigenous Teacher Education (NACITE). Dr. Trimbee spent over 25 years in Edmonton building a distinguished career with the Government of Alberta. During this period, she held several senior leadership positions, including appointments as deputy minister with Advanced Education and Technology and with Treasury Board and Finance. An accomplished academic, Dr. Trimbee holds a PhD (Ecology) from McMaster University, a MSc (Botany) from the University of Manitoba and was a postdoctoral fellow (Zoology) at the University of Alberta.

The Honourable Steven Point is a double alumnus of UBC and retained close ties with the University after receiving his Bachelor of Laws in 1985. Mr. Point served as director of the First Nations Legal Studies program at the Peter A. Allard School of Law from 1991 to 1994. He was awarded an honorary Doctor of Laws degree in 2013 for his exceptional commitment in the field of law, legal and Aboriginal education, and his leadership in the Indigenous community. In addition to his role as the 28th Lieutenant Governor of British Columbia, Point's career included practicing as a lawyer, working at the Union of British Columbia Indian Chiefs and in the Department of Employment & Immigration, serving as a provincial court judge and the Chief Commissioner of the British Columbia Treaty Commission. Mr. Point is a member of the Skowkale First Nation and has advocated for Indigenous people throughout his career, pressing for greater recognition of their contributions and their fuller involvement in all aspects of life in British Columbia. Mr. Point is a recipient of the Queen Elizabeth II Golden and Diamond Jubilee Medals, the Order of B.C, the Joseph H. Cohen Award from the Justice Institute of British Columbia Foundation, a National Aboriginal Achievement Award, the Order of Chilliwack, and honourary Doctorate of Laws degrees from the University of the Fraser Valley and Capilano University.

Yvette Arcand is a First Nation woman from Beardy's and Okemasis First Nation in central Saskatchewan, Canada (Treaty Six territory). Yvette's parents and grandparents distilled that her voice be used to speak for others who do not have a voice, ensure First Nation student success, commitment to create safe spaces, and share First Nation teachings and worldview. Yvette is a proud alumnus of the Indian Teacher Education Program (ITEP) at the University of Saskatchewan. Yvette has worked for her First Nation as a classroom teacher and for the last 24 years she worked with ITEP as an Academic Program Advisor, Associate Director, Sessional lecturer and most recently Director. This is where she seen the importance of intertwining western and Indigenous knowledge in the classroom praxis.

Dr. David Perley recently retired as Director of the Mi'kmaq-Wolastoqey Centre at the University of New Brunswick. He is a co-founder of the Wolastoq Language and Culture Center located at Tobique First Nation in New Brunswick. Dr. Perley holds a B.A. (St. Thomas University) and M.A. (University of New Brunswick) in sociology. He specializes in Aboriginal education, Aboriginal studies, race relations, and analysis of social problems. Dr. Perley is a former Chief (1983-1989) and Councilor (2004-2010) of the Maliseet Nation at Tobique and has been employed as consultant for federal and provincial departments such as Education, Justice, Solicitor General, Child and Family Services as well as Indigenous and Northern Affairs Canada. Dr. Perley has been recognized for his work in Indigenous education, cultural revival and promoting appreciation of Wabanaki histories, contributions and treaty rights among Canadian citizens in general and New Brunswick citizens in particular. In June, 2022, he was appointed to the Order of Canada for his work in preserving Wolastoqey teachings, language and philosophies, and developing curriculum for both public school system and university-level programs.

Nigaan Sinclair - Bio to come.

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Indigenous Teacher Education Initiative - Rideau Hall Foundation

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The Rideau Hall Foundation (RHF) is at the beginning stages of work to support dramatically increasing the numbers of First Nations, Inuit, and Métis teachers by 10,000 and to promote the systemic changes necessary in leading to more sustainable Indigenous teacher employment opportunities in all areas of the country.

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Members of PDSB's Indigenous Education Department at the opening. From left: Mskwassin Agnew, Dhawne Foster, Nicole Reynolds, Jane Anne Gibson and David Babcock.

Dufferin Peel Catholic District School Board student Rhaya Clyne says when she started Grade 9, she was shy and introverted. "I was scared of everyone talking and I had to hype myself up to talk."

However, some of those fears began to fall away when Clyne decided to participate in a school board program that provides opportunities for students to self-identify their Indigenous ancestry.

In a video posted earlier this year on the Dufferin Peel Catholic District School Board (DPCDSB) website, Clyne goes on to say that after having made connections with educator Jodie Williams and others at the board, "they have been allowing me to build and improve myself."

Through that, Clyne says she has learned how to use her voice more.

"Because of that I am sitting on the school senate and talking to board officials and the director of education. I have had a lot of opportunities to grow and that wouldn't have happened without the Indigenous Education department and all the culture camps we are part of."

On its website, the school board says the self-identification program will allow it to provide expanded support for First Nation, Inuit and Métis students.

Calls for Action for Reconciliation through Education

In 2015, the Truth and Reconciliation Commission (TRC) called on the government and educators to "address the knowledge gaps that perpetuate racism" in order to address the legacy of residential schools and advance the process of reconciliation.

TRC Calls for Action #62 and #63 relate to education. The recommendations include making age-appropriate curriculum on residential schools, Treaties, and the historical and contemporary contributions of Indigenous peoples to Canada, a mandatory part of education from kindergarten to Grade 12.

In addition, the TRC says the necessary funding should be made available to post-secondary institutions to train teachers on how to integrate Indigenous knowledge and teaching methods into the classroom.

Currently, the Ontario curriculum includes mandatory learning in social studies, Grades 4 to 6, and history in Grades 7, 8, and 10, including mandatory learning about residential schools in Grades 8 and 10, introduced in 2018.

The original focus for Indigenous studies in the Ontario curriculum tended to focus on social studies, rather than the vast scope of other Indigenous knowledge, including science and other disciplines.

Indigenous knowledge isn't limited to just geography and history, said Williams, who is the First Nations, Métis and Inuit Education Association of Ontario (FNMIEAO) co-chair and DPCDSB Indigenous Education lead

That limited mindset, Williams said, is problematic: "That somehow this canon, an Indigenous canon, would somehow be inferior to the predominantly White canon."

One of the biggest problems, she added is "... getting people to recognize that Indigenous studies, Indigenous knowledge is very robust and has plenty to offer."

Williams said her organization provided input on how to revamp the elementary science curriculum in terms of connections between Indigenous and Western science. But, she said, when the document was released in 2022, the government quickly pulled it back. "Much of our input ended up not being taken in," she said.

In District School Board North East (DSB1), a specialist high skills major is available with a focus on Indigenous studies, and classes about Indigenous art and literature are offered to students.

Lesleigh Dye, DSB1 director of education, said that these classes offer Indigenous students more opportunities to succeed and non-Indigenous students a broader understanding of where their classmates are coming from.

"When someone is making an effort to understand them and in this case, the culture that surrounds the students, and their lived family experience makes such a difference." said Dye.

Ontario's Ministry of Education announced in 2021 that the revised curriculum for Grades 1 to 3 will be released by September 2023.

Several attempts were made to reach the Ontario Ministry of Education for comments.

Combating the Fear with Adequate Fiscal Responsibility

Williams said there should be more funding available to train teachers on the Indigenous curriculum.

"My heart goes out to teachers because they're trying with no information, or, the information that has been out there is problematic because the textbooks that have come before are, for the most part, inaccurate."

Williams said FNMIEAO helps provide content for teachers and guides them in how to have these conversations in classrooms. "There's a massive fear factor out there. Teachers are like, 'I don't want to say or do the wrong thing.'"

Doing nothing is part of the problem, said Williams. "So we always push back and say, 'OK. I hear you.'"

However, DPCDSB spokesperson Max Vecchiarino said during this school year, they offered Treaty Education for 60 elementary and 25 secondary teachers, training on the Grade 9 Science curriculum for 26 teachers, in elementary science for 30 teachers in addition to awareness sessions for multiple guidance teachers, student success teachers, new teachers, and support staff in services.

Vecchiarino said DPCDSB also runs additional qualification courses in Indigenous education - for people of various boards including their own.

The Timmins Native Friendship Centre has teamed with DSB1 to address some of the issues facing teachers and students, as well as hosting their Indigenous Alternative Secondary School program, which allows Indigenous students, especially those from remote communities, a more flexible learning environment.

Mickayla Bird, executive director of the Timmins Native Friendship Centre, explained the need for that flexibility within the system.

"We exist because our clients needed support to transition into an urban society, so this mirrors that same aspect for youth in high school," she said. "We really try to incorporate the culture into the curriculum, so that could be a medicine walk in the community, ribbon skirt making, ice fishing, kayaking."

The program hired a second teacher recently and is slowly expanding as space at their facility allows.

Advances have also been made at the Peel District School Board in terms of Indigenous education.

Meanwhile, Williams says teachers should "assume you have Indigenous students in your class and they probably haven't self-identified." The teachers may not know a lot, but Williams encourages them to talk about it together in class.

Williams shared a positive experience involving a Grade 12 student who has since graduated. Once when she was in Grade 12, one of her teachers discussed the importance of water - how Indigenous people have always been protectors and guardians of water that ensured sustainability of clean water.

The student said that she felt represented - for the first time. "Imagine! She's gone through the whole K to 12 without feeling represented."

The message the students get is important, Williams says. "I see you and you're important. And I value you." She noted, "because, for our youth especially, it is life and death."

These serious concerns are reflected in results from the 2017 Aboriginal Peoples Survey. In that survey, despite 48.9 percent of Indigenous youth classifying their mental health as excellent or very good, nearly one in four respondents reported that they had been diagnosed with an anxiety disorder. It should be noted, too, that from 2011 to 2016, the suicide rate in Indigenous communities was three times the national average.

Proper acknowledgement can be life-saving for Indigenous youth, Williams says. "It is a win-win when we do this."

Vecchiarino said "there is a great deal of expertise in Indigenous communities and we do very concertedly tap into it at our board."

However, Vecchiarino said he doesn't think a lot of teachers have the expertise to respond to questions in class.

The provincial government has provided significant funds, continued Vecchiarino, "but if we had more staff and more resources, we could always do more."

Create Awareness, Nurture Hope, and Dispel Single-story Narratives

Williams said the goal of education is to try and help make visible what for so many people, is invisible.

"Some people question - why does it matter? Why do I have to care about this? I am not Indigenous and it's not affecting me," said Williams. "Well, it's affecting everyone because of colonialism and resource extraction and the way it is contributing to climate change."

"Why is Treaty education important?", Williams asks. "A couple of days ago, Treaty 9 communities put out a lawsuit saying, 'enough's enough, you can't keep coming into our territories, extract the resources and, leave the place contaminated.'"

So, without having education, said Williams, "we don't have a society that's collectively informed enough to to say, that's not right."

Williams says we can't prop up figures in Canadian history while sanitizing that history, as it contributes to ongoing erasure and the perpetuation of harmful stereotypes. "Education doesn't address the horrific amount of stereotypes that still exist because a lot of people are uninformed."

In education, there is an antidote to all that, said Williams: "Just flooding our educational system with the beauty, joy, and brilliance of Indigenous people's knowledge, contributions; past and present, innovations, and inventions." There are so many, she said, that showcase the strength, diversity, and magnitude of these nations and civilizations that continue to exist here.

Despite Barriers, Many Boards are Making Things Happen

Ontario's publicly funded schools have made significant progress in Indigenous education over the past decade, according to a recent report by People for Education, Still Waiting for Truth and Reconciliation. However, the report notes that much remains to be done before the province can claim to have fully implemented all of the TRC's education-related recommendations.

DSB1 continues to grow its land-based education initiatives, including the alternative secondary school program.

"The pride in education and culture coming together is beautiful," said Dye.

She acknowledges that there is always more work to do to better support their indigenous students, and more education to access for their staff.

"What we're really trying to do is demonstrate our ongoing commitment to truth and reconciliation and to learn from the lived experiences of people who identify as Indigenous," said Dye.

The Peel District School Board (PDSB), along with Treaty partners and members of Indigenous communities, officially opened the Centre for Indigenous Excellence and Land-Based Learning in November 2022.

A PDSB spokesperson said it's a place for Indigenous and non-Indigenous students to receive educational opportunities in Indigenous ways of knowing from community partners, as well as a place for professional learning for the staff.

This year, the PDSB offered cultural gatherings for Indigenous students, class field trips, credit recovery and learning recovery for Indigenous students, and various learning opportunities for staff.

PDSB said it continues to work with Indigenous community partners to develop programming for Education for Reconciliation and uphold Indigenous rights, including the creation of more outdoor learning spaces, the development of a food sovereignty program and more learning spaces within the centre.

The spokesperson said as part of the board's commitment to the TRC's calls for action 62 and 63, PDSB has a team of resource teachers, Indigenous student advisors, and a coordinating leader to support the implementation of Indigenous education across the board.

Williams said that despite the barriers, many school boards are finding creative ways to make things happen. "There are good things happening, but it doesn't have to be a battle."
This story was written in partnership with New Canadian Media as part of NCM's microcredential on inclusive journalism.

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Flood education system with Indigenous knowledge, contributions: expert

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Local program incorporates culture into the curriculum

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The field of psychology has generally followed the western world's frameworks for explaining life. Indigenous Psychologies, rooted in place, challenge the western paradigm.

A new book provides new insights into emerging psychological theory: Indigenous Psychologies in an Era of Decolonization, edited by Nuria Ciofalo. I summarize and quote some of the introduction here.

It is widely known that psychology largely draws its conclusions from studies of WEIRD samples (Western, European, Industrialized, Rich, Democratic), who represent 12% of the world's population (Henrich et al., 2010). Most studies are conducted with undergraduate participants from WEIRD societies, who represent even a smaller proportion of the world's population. But that's not all that is skewed.

In psychology typically, western theories and practices have been assumed true and valuable whereas non-western approaches have been considered "irrelevant, useless, primitive speculation, superstition, sorcery, and, thus, incommensurable, incomprehensible, and invisible" (Ciofalo, 2019, p. 4).

Western psychology's schemas influence the design, analyses, interpretation and publication of research studies around the world. This is problematic because "modern science has been used as a strategic colonization tool ... like all sciences, psychology has contributed to the project of colonization" (Ciofalo, 2019, pp. 3-4). Colonization-the "taking over" of the Other-regards non-western systems, especially of knowledge, as primitive, inferior or even barbaric.

Western thinking puts a line between what is considered real, acceptable knowledge and knowledge making, and what are unacceptable forms of knowledge. The latter are belittled as "only" intuition, beliefs and subjective understandings. In other words, western conceptual frames are considered forms of hegemonic colonization that have de-legitimized other ways of knowing and being. These alternative ways are being recognized by practitioners of Indigenous Psychologies.
What are Indigenous Psychologies (IP)?
IP contrasts with western scientific paradigms that decontextualize the phenomena of psychology to produce universal theories based on a narrow regime of truth. IP incorporates meanings, values, context, beliefs and locality into knowledge generation, research designs and application.

"Indigenous Psychologies are systems of knowledge and wisdom based on non-western paradigms" that originate in "particular ecologies and cultures ... they deconstruct psychological phenomena within political, economic, historical, philosophical, religious, cultural, and ecological contexts" (Ciofalo, 2019, p. 7).

As psychologists from non-western societies have long noted: "Existing psychological theories are not universal since they have eliminated the very qualities that allow people to understand, predict, and control their environment" (Kim & Park, p. 31). Advocates of IP contend that "psychological phenomena must be understood in their ecological historical, philosophical, religious, political, and cultural context, and at the same time, global context" (Ciofalo, 2019, p. 7). "Kim and Berry (1993) defined Indigenous Psychologies as "the scientific study of human behavior or mind that is native, that is not transported from other regions, and that is designed for its people" (Ciofalo, 2019, p. 2; cited in Kim et al., 2006, p. 5).
Key Differences
Western paradigms tend to focus on the individual, whereas most cultures see selves as relational entities, "embedded in the context of family, culture, and nature at large" rather than as separate or internal (Ciofalo, 2019, p. 9).

IP's knowledge systems are rooted in profound respect for nature and the sacred, aspects that have been outside of western psychological science until recently (see the journal Ecopsychology).

IP emphasizes decolonization through the development of ethnotheories of emotion and its expression. Which emotions are a sign of health? In western culture, happiness and self-esteem are considered important. In other cultures, concern for the wellbeing of children or elders is more important, along with exhibiting shame or self- denial.

IP proposes diverse ecologies of knowledge that include a variety of research methodologies (de Sousa Santos, 2016). In fact, the whole purpose and approach to research is different. "Indigenous research views knowledge as praxis, relationship building, the development of shared identity and interdependence, and the raising of critical consciousness. Multi-methods are applied to enhance awareness as one-with-the-other. The researcher coconstructs knowledge in relationship with others and gives it back to the community." (Ciofalo, 2019, p. 13)

In an era where the dominant western culture has brought the globe to unprecedented ecological crises, it is a good time to consider alternative ways of knowing and being, especially from societies who have existed for hundreds if not thousands of years.

The next post will provide examples of Indigenous Psychologies around the world.
Related Posts 10 Indigenous Holistic Healing Practices Wise Elders in the Circle of Life
Relational Disconnection as Mental Illness

Raising Boys to Be Disconnected

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Indigenous Psychologies Contrast With Western Psychology

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Is it time to expand psychological theories?

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The Royal Society of Chemistry has recognized Canada Research Chairs Dr. Christopher Wiebe and Dr. Jaime Cidro's Indigenizing Chemistry at The University of Winnipeg project with a grant in support of Indigenous-based scholarship and research.

I wanted to do something substantial to advance Indigenization at the University of Winnipeg. I am excited about the possibilities.

Dr. Christopher Wiebe

"We will use this funding to explore new course offerings in Indigenous-based research, and decolonizing chemistry in general," said Wiebe. "There is a significant support network here at The University of Winnipeg for Indigenization, but this would be the first effort to Indigenize chemistry and we hope this project can be used as a model for other institutions."

To launch the project, Wiebe is planning to invite outside lecturers in Indigenous chemistry to provide guidance, looking to Indigenous communities for insight before creating new course materials and programming.

"This project is just getting started, but there is a lot of potential to engage with the community and incorporate Indigenous ways of knowing into our programming," said Cidro. "Indigenizing chemistry is an important step toward reconciliation."

Wiebe, who is leading the project with Cidro's support, would love to see Indigenous scholars featured in a future Weweni Indigenous Scholars Speaker Series lecture in a broader effort to Indigenize the sciences at The University of Winnipeg.

"The Weweni lecture series is an excellent way to bring these scholars to our institution to support these efforts," he said. "In the past, these lectures have primarily been in the arts and social sciences, but it would be great to invite scholars in Indigenous chemistry to this series, and when these speakers are on campus, we can use the opportunity to build networks and develop our new Indigenous chemistry courses."

Wiebe hopes new Indigenous chemistry courses will be available to students in 2023-2024.

"As our department needs training on these topics, we envision developing a seminar series to build links with other Indigenous scholars at nearby institutions, such as First Nations University, and also with other leading institutions around the world," he said.

He hopes this project will open doors to welcome more Indigenous-based chemistry scholars to UWinnipeg - and more Indigenous students.

"Winnipeg is an epicentre for the Indigenization movement that is dramatically changing our country," he said. "It is our goal to have a more diverse faculty and a more diverse student body. This effort to Indigenize chemistry will, in a small part, assist us in moving closer to this goal. I wanted to do something substantial to advance Indigenization at the University of Winnipeg. I am excited about the possibilities."

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'Indigenizing Chemistry' project receives boost | University of Winnipeg News

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The Royal Society of Chemistry has recognized Canada Research Chairs Dr. Christopher Wiebe and Dr. Jaime Cidro's Indigenizing Chemistry at The University of Winnipeg project with a grant in support of Indigenous-based scholarships and research.

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McMaster anthropology student Jackie Porter holding a clay cooking vessel that's part of a repository of 16th- and 17th-century pottery and cookware fragments being studied by McMaster students, researchers and community members.

In the basement of McMaster Innovation Park, hidden among rows of shelves, are boxes upon boxes of Indigenous history. And now they're being put to work.

This repository of 16 th - and 17 th- century pottery and cookware fragments unearthed in Southern Ontario is helping researchers and local communities learn about a vanished Indigenous Nation as they work to decolonize the practice of archaeology.

Working with communities from Six Nations of the Grand River, researchers from McMaster's Collaborative Archaeologies (CA) project are studying hundreds of these artifacts, mostly unearthed during development in the 1960s and '70s.

The project is rooted in the recognition that the historical practice of archaeology and anthropology have typically been settler-driven and colonial, much more extractive than collaborative. Artifacts unearthed in the past would be whisked away to be examined in a lab before being stored out of sight.

The focus of the project is on foodways - the food and eating practices of a culture or group - but the information gleaned from the pots can also be used to fill in gaps in the historical record, especially of the history of the Neutral nation, which isn't as well understood.

Sustainable Archaeology

"The history of anthropology, the history of archaeology, have not been kind to Indigenous communities," said Adrianne Lickers Xavier, assistant professor in Indigenous Studies, jointly appointed to Anthropology.

"They have a reason to be fearful of us, even though today we don't want to do those things."

Partly out of that recognition came the idea for the Sustainable Archaeology (SA) lab . The lab looks to use existing pot sherds (fragments of pottery) to shed light on and contribute to the cultural history of the Indigenous inhabitants of the region - without the need to dig up any more artifacts, says operational manager Scott Martin, an adjunct faculty member in the Faculty of Social Sciences.

The sherds used in the CA project come from six sites across Southern Ontario. Five of those sites are in the Hamilton area, from villages that were inhabited by Neutral Iroquoian people in the 16 th- and 17 th centuries before they died out or were assimilated into neighbouring cultures.

Read more: What was The Neutral Nation?

Researchers are also studying pots from a site in Cootes Paradise near McMaster.

Most of the pots date from the late 1500s to mid 1600s, but one sherd dates back around 2,000 years.

The ceramics were generally uncovered when developers built new projects such as roads or buildings. Researchers would catalogue the pieces, before storing them away.

Minimally invasive techniques

The sherds have been examined in the lab after researchers used minimally invasive techniques to take food residues off them, said Rylan Godbout, an anthropology student.

First, the sherds are rubbed with a dry finger to remove surface-level residue, which can be examined under a microscope for starch grains.

Then, ultrapure water is used to wash the pot before a sonicated wash, using sound waves, or even an electric toothbrush, to dislodge more starch grains.

"From there, we can identify starch grains," said Godbout. "So you can understand what plants are being used and get a better understanding of the ingredients for some of the recipes that these people were making in the past."

What food tells us about Indigenous histories

The analysis recovered residues from corn, grasses and geophytes (such as tubers and roots) cooked in the pots.

There is also evidence for beans, squash, nuts, and berries, but they were less common.

In the second stage, researchers scraped a small section of the ceramic off the pot to analyze using gas chromatography-mass spectrometry, a sophisticated method that can read fat signatures. That can give the team an idea of the meats that were cooked in the pots.

Small samples of pottery material were removed from the sherds to understand what fatty, lipid-rich foods - such as stews containing meat - were cooked within these pots. McMaster professor Greg Slater led this work with biomolecular archaeology and archaeological geochemistry expert Kalyan Chakraborty from Ashoka University in India.

All samples showed mixed fatty residues with specific biomarkers for plant oils, leaf wax, corn, aquatic fats (such as fish) and animal fats.

"There haven't been a lot of European accounts or archival documents relating to Neutral Iroquoians," said Martin.

"So most of what we think we know about the Neutral would come from archaeology. They seem to have withstood missionizing attempts by the French and perhaps didn't allow certain traders or explorers to come through."

Through all of the collections, the team hopes to track the changes in the food found in the pots, which can point to historical changes in the communities that used them.

"(For instance), Huron-Wendat populations were decimated through the early 1600s," said Martin. "And a lot of that was due to European or foreign-introduced diseases. Populations in some communities may have dropped two-thirds and more.

"Those upheavals or times of turbulence would have changed the proportion of master potters, for example, and the food getters in the community, the hunters and the cooks."

Community-driven research

The team is aware that while they're examining the past, this is very much a living process, researching the ancestors of those who inhabit the area today.

That is why partnering with community members is a vital component of the project.

And for Tanya Hill-Montour, archaeology supervisor for Six Nations, the partnership goes a long way toward creating a genuine reciprocal relationship that provides agency and autonomy for Indigenous groups over their own heritage.

"(McMaster) has been able to recognize that there is a gap that needs to be closed within the decolonization of heritage ... the heritage of Indigenous people who never really had that voice prior," Hill-Montour said. "And now we're moving towards that.

"McMaster has, honestly, set the bar really high here, and it's going to set a precedent of establishing autonomy."

Jackie Porter, an anthropology student at McMaster, sees this project as a vital part of the decolonization process at the university.

"I come from Six Nations and work for Six Nations Band Council, and the involvement is important to me because it's a small step towards possibly doing a repatriation process," Porter said.

"So we would get archaeological artifacts back to Six Nations, where we may be able to present them to Indigenous youth and whoever else wants to see their own history and culture.

"And I think that it's an important step to decolonization. So that's my main focus by doing this work, to help decolonize the archaeology department at McMaster."

One goal for the team is to create an atmosphere of community-driven research shaped by input from Indigenous communities.

"Relationship building is about being open and having communication and actually being able to say, 'I will listen when you tell me, and I will not assume that I know what you want to know'," said Lickers Xavier.

"Because if research is community-based, if it is community-led, then (Indigenous groups can be) the ones who are asking the questions:

"What could we do with existing artifacts? What would you like to know from them?"

For Andrew Roddick, associate professor and chair of the Department of Anthropology, this work represents a sweeping change in archaeology and anthropology, away from an extractivist approach.

" We've seen great inroads to diversifying the field," Roddick said. "For a long time, it was all white males doing the research. Now it's much more diverse, including getting Indigenous community members into archaeology, into training as monitors across the province and indeed into academic programs.

"This is an exciting moment to go back to communities where these things come from and really initiating conversations as to what community is interested in."
**This story was updated Aug. 4 to correct the fact that five sites being studied are in the Hamilton area, with researchers also studying pots uncovered in Cootes Paradise.**

What was The Neutral Nation?

The Neutral Nation is a contentious term for a confederacy of Iroquoian nations who lived in what is today the Hamilton-Niagara area and into western New York before the mid-17th century.

The term "Neutral" is a settler term that can be traced back to French explorer Samuel de Champlain. The name was chosen since the group stayed neutral in the conflicts between the various Indigenous and settler groups.

The confederacy may also go by the name Attawandaron in the Wendat language, though there is the suggestion that this may refer to just one nation within the multi-nation confederacy.

One of the reasons for the lack of acceptance on the name is that the Neutral Nation did not survive and were assimilated or died out. That's why one of the aims of the CA project is to shine more light on this lesser-known Indigenous group.

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Study of archaeological cooking vessels sheds light on Indigenous histories

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McMaster researchers are working with communities at Six Nations to analyze hundreds of 16th- and 17th-century pottery fragments to provide a clearer picture of local Indigenous histories.

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Introduction

Indigenous Peoples in Canada (First Nations, Inuit, and Métis) have Aboriginal rights (including treaty rights) that may include Aboriginal title over significant areas of land. These rights must be taken into account when an enterprise is developing or financing a natural resource, a mining, an energy, or a real estate project or any other project that requires government permits or approvals. The government has a duty to consult and, if appropriate, accommodate Indigenous Peoples to avoid or mitigate any impacts a proposed activity may have on treaty or Aboriginal rights and title. The government may delegate some of these obligations to industry, and, in practice, this is often the case. As a result, in Canada, appropriate engagement with Indigenous Peoples is fundamental to successfully moving any major project or transaction forward and ensuring the continued viability of existing facilities and operations. Often, the right engagement strategy (and its diligent implementation) can mean the difference between success and failure.

The landscape has shifted significantly over the past few years, with major developments in case law and, more recently, government policy.

Aboriginal and Treaty Rights of Indigenous Peoples

The Aboriginal and treaty rights of Indigenous Peoples in Canada are protected under Section 35 of the Canadian Constitution Act, 1982 (Section 35). Section 35 protects remaining Aboriginal title to certain lands in Canada, Aboriginal rights to use lands for certain traditional purposes (such as hunting, fishing, or trapping), and rights conferred on Indigenous Peoples under historical and modern treaties (Section 35, "Rights").

Duty of Consultation and Accommodation

In order to reconcile Section 35 Rights with the sovereignty of the Crown, the federal and provincial governments ("Crown") have a constitutional duty to consult Indigenous Peoples if the Crown is contemplating conduct that may have an adverse effect on their Section 35 Rights.

Examples of Crown conduct that can trigger the duty to consult include decisions to grant surface tenures over public lands, the issuance of new permits or the modification of existing permits (such as environmental or impact assessment certificates), decisions approving the transfer of permits (e.g., in the course of an acquisition), and many others.

The threshold to trigger the Crown's duty to consult is low - it arises when the Crown has knowledge (real or constructive) of the potential existence of Aboriginal rights or title and is contemplating conduct that may adversely affect such rights or title. The duty exists prior to the actual proof of rights or title and even with very minimal evidence of potential harm.

Once triggered, the content of the duty (i.e., what the Crown must do to fulfill it) varies from case to case. At the low end of the spectrum, only the notice and sharing of project-related information may be required. At the high end of the spectrum (where there is a strong case supporting the existence of the Aboriginal rights or title and the potential for an adverse effect is serious), the duty to consult may necessitate concrete measures that mitigate or compensate for the adverse impacts. These measures are referred to as accommodation and may include alterations to the project and/or revenue sharing on the part of the Crown.

Negotiation

The Crown may delegate procedural aspects of consultation to companies and other proponents, but there is no requirement to obtain consent on lands where Aboriginal title has not yet been established through a judicial declaration or a treaty. Recent changes are moving toward regulatory structures that give more weight to consent and consensus building, particularly federal and provincial environmental assessment schemes. Many companies seek to obtain consent with respect to projects and operations that affect lands subject to Aboriginal rights and title claims in advance or in parallel with regulatory processes. In some jurisdictions, primarily in northern Canada, proponents of major development projects are required to negotiate an impact benefit agreement with potentially affected Indigenous Peoples under concluded land claims agreements or legislation governing resource development. Federal and provincial permitting authorities are moving toward giving increasing weight to consent (but stopping short of requiring it or close to it) and at least the requirement to seek to obtain consent where Aboriginal title might be affected.

Regardless of the Crown's approach, by consulting with Indigenous peoples and attempting to address as many of their concerns as possible, proponents have been able to avoid or limit potential opposition to projects and operations and the negative consequences that can result from a lack of communication and engagement with Indigenous Peoples, such as challenges to a government decision to issue a permit or licence based on inadequate consultation.

1.Recent Developments

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

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) describes the rights of Indigenous Peoples around the world and offers guidance on co-operative relationships with Indigenous Peoples based on the principles of equality, partnership, good faith, and mutual respect.

An important aspect of UNDRIP is that of free, prior, and informed consent (FPIC), which, among other things, requires the government to consult and cooperate in good faith with the goal of obtaining the free, prior, and informed consent of Indigenous Peoples before adopting and implementing legislative or administrative measures that may affect them and before approving any project affecting their lands, territories, or other resources. (In situations of extreme impacts, such as relocation or the storage or disposal of hazardous substances, actually obtaining FPIC may be required.)

The federal government has stated its full support of UNDRIP, and some provinces in Canada have done the same.

(b)Government Response to UNDRIP

On December 15, 2015, after six years of hearings into Canada's residential school system, the Truth and Reconciliation Commission of Canada (TRC) released its final report, Honouring the Truth, Reconciling for the Future. The report concluded with 94 Calls to Action to guide reconciliation with First Nations, Inuit and Métis peoples. Many of those recommendations focused on government implementation of UNDRIP.

On June 21, 2021, the federal government brought into force Bill C-15 in response to these calls to implement UNDRIP as a framework for reconciliation in Canada. An Action Plan is being developed in consultation with Indigenous Peoples that will chart a path for the federal government to align existing and Future federal laws with UNDRIP. The Action Plan must be completed by June 2023 and must include the following measures:

To address injustices, combat prejudice and eliminate all forms of violence, racism and discrimination against Indigenous peoples, including youth, children, Elders, persons with disabilities, women, men and gender-diverse and Two-Spirit persons

To promote mutual respect and understanding, as well as good relations, including through human rights education

Related to the monitoring, oversight, follow up, recourse or remedy or other accountability with respect to the implementation of the UN Declaration

For monitoring the implementation of the plan itself and for reviewing and amending the plan

Some provinces have also passed legislation to implement UNDRIP and work on action plans regarding how to meet the objectives of UNDRIP over time is ongoing.

Many corporations are also creating reconciliation policies to lay out their commitment and actions to further reconciliation with Canada's Indigenous Peoples.

(c)Truth and Reconciliation Commission

In 2014, the Truth and Reconciliation Commission of Canada (TRC) recommended 94 calls to action in order to redress the legacy of residential schools and advance the process of Canadian reconciliation. These recommendations include requirements that industry use UNDRIP as a framework for reconciliation and seek FPIC and that the Crown adopt UNDRIP as a framework for reconciliation and adopt the process of seeking to obtain FPIC.

(d)Expanded Roles for Indigenous Peoples in Environmental Assessments and Other Legislation

In August 2019, a new Impact Assessment Act came into force. An overarching theme throughout the new Impact Assessment Act is a focus on Indigenous Peoples to ensure their rights, culture, and traditional knowledge are considered at the various stages of an impact assessment. This legislation broadens project reviews from assessments focused heavily on environmental effects to consideration of a wider range of effects, including more consultation with Indigenous Peoples throughout all stages of the impact assessment process. Related changes have been proposed to other legislation concerning the
environment and project development. Some provinces have recently introduced legislation mirroring these federal changes.

On September 26, 2022, the Impact Assessment Agency of Canada released the "Indigenous Knowledge Policy Framework for Project Reviews and Regulatory Decisions". This framework is a guide to how federal officials consider and protect Indigenous Knowledge in project reviews and regulatory decisions under various acts including the Impact Assessment Act, the Canadian Energy Regulator Act, the Fisheries Act and the Canadian Navigable Waters Act.

2. Considerations for Doing Business in Canada

As a result of this evolving legal framework, Indigenous participation in transactions and projects is rapidly rising across all sectors of the Canadian economy. Proponents and operators are actively seeking agreements with Indigenous Peoples to secure their consent and support for new projects and existing facilities that could potentially affect Section 35 Rights.

At the same time, Indigenous Peoples are pursuing business alliances with the private sector to address infrastructure deficits within their communities, generate wealth, and create economic opportunities for future generations. This is resulting in Indigenous Peoples taking more active roles in relation to development in their territories - from simply being consulted or employed on projects to being equity participants in operating businesses and industrial facilities. For equity participants, there has been an evolution from small equity stakes, or full ownership of small projects, to sophisticated partnerships or other commercial arrangements. It is anticipated that this trend will continue to grow in the coming years.

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There are rights to consider when an enterprise is developing or financing a natural resource, a mining, an energy, or a real estate project or any other

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The galaxy of Star Wars is expanding once again as plans take shape to translate the original 1977 Hollywood hit into the Ojibwe language.

Lucasfilm, the Dakota Ojibway Tribal Council and the University of Manitoba said they've reached an agreement to record a dubbed Ojibwe version of Star Wars: A New Hope.

The first film in George Lucas' popular sci-fi series introduces many of the beloved characters, including Jedi Knight Luke Skywalker, Princess Leia and Han Solo and his Wookiee co-pilot, Chewbacca.

It's only the second time the original Star Wars has been officially translated into an Indigenous language

Main script translator for the Ojibwe version and assistant professor at the University of Manitoba, Patricia Ningewance, said the first time was in Navajo.

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Producers say Ojibwe was chosen because it is the most spoken Indigenous language in Manitoba, Ontario and Minnesota, with about 320,000 speakers across Canada and the United States.

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Ningewance said the significance of this on future generations should not be minimized.

"We need to have a lot of material like this made while we still have fluent speakers, because we're losing fluent speakers all the time," she said. 'We need to have material like this so that when my generation is gone, the young people will have things to look at where they can hear the language said."

The Ojibwe teacher and professional translator said hearing real conversations with intonation is important to learning the language.

She added learning how to read and write in Ojibwe is also critical because not many are literate in it, even though they may be fluent. "I'm hoping that after this, there will be more literacy," she said, hoping script readings will be incorporated into the project.

Producers said anticipate the Star Wars translation will happen next year with plans for a premiere in Winnipeg, theatrical screenings across Canada and an eventual television showing on APTN.

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'Star Wars: A New Hope' to be translated into Ojibwe language - Winnipeg | Globalnews.ca

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Lucasfilm, the Dakota Ojibway Tribal Council and the University of Manitoba said they've reached an agreement to record a dubbed Ojibwe version of Star Wars: A New Hope.

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Author links open overlay panel Elliot M. Gardner ¹ ² ¹⁰ , , , , , , , , Nyree J.C. Zerega ⁸ ⁹

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Summary

Indigenous peoples are important stewards of biodiversity, often living near and possessing intimate knowledge of ecosystems. As a result, species new to science may be long known to indigenous people. While the scientific endeavor has long benefitted from indigenous knowledge, it has usually not engaged with it on equal footing¹ ,² . While Linnaean taxonomy offers a broad framework for global comparisons, it may lack the detailed local insights possessed by indigenous peoples. This study illustrates how meaningful engagement with indigenous knowledge - throughout the scientific process - can improve biodiversity science and promote conservation¹ ,² , particularly in studies of crop wild relatives, an international priority³ for food security in the face of climate change⁴ . Two species of fruit trees recognized as distinct by the Iban and Dusun peoples, but considered a single species in current Linnaean taxonomy, were confirmed as distinct taxa by molecular studies. They correspond to Artocarpus odoratissimus Blanco and Artocarpus mutabilis Becc., whose distinguishing characteristics were clarified by members of indigenous communities.

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Engagement with indigenous people preserves local knowledge and biodiversity alike

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Indigenous peoples are important stewards of biodiversity, often living near and possessing intimate knowledge of ecosystems. As a result, species new...

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Our educational system needs to do better by Indigenous stories

In this article, I would like to present a series of anecdotes. Stories are the most potent form of communication since they allow us to share experiences and perspectives. In this article, I will share my stories as an Indigenous student in the Canadian education system.

I have always known that I am Indigenous. Although it isn't an all-consuming identity, it is a part of me and my life. However, all the Anishinaabe and Indigenous teachings that I have learned have always been taught outside of the Canadian education system. When I was younger and my family rented a small house in Toronto, I went to an incredible Indigenous preschool called Head Start. I learned to say the days of the week, introduce myself, and count in Anishinaabemowin. I scarcely remember it and now, I can barely speak the language. Once I was removed from the city, there were no Indigenous resources, nor did I have access to Indigenous education.

Indigenous education only reentered my classroom in middle school. My mother had given me children's books about Indigenous history. One of those books was about a little girl who was taken away to a residential school . I brought that book to class and read it as a presentation. I was nervous and stuttering as I stood in front of my classmates.

But they were bored, confused, or didn't care all that much. They probably didn't understand what I was talking about when I spoke of residential schools. I don't think they even knew of or had thought about Indigenous peoples in Canada.

I remember how eager I was to share with the class but also how nervous and uncomfortable I was to present. Why was I the only person who brought up Indigenous peoples? Why was this not taught by my teacher? In complete truth, I think she knew just as much about Indigenous peoples as my classmates. So I, as the only Indigenous kid in the school, was left as the only person to teach about it.

The first time Indigenous peoples were brought up by a teacher was in seventh grade. She had been teaching us about Canadian history. All we focused on were the 'great' explorers, John A. Macdonald, and my teacher's particular fascination with the Acadians. Despite the fact that all these people contributed to colonization, Indigenous peoples did not feature much in these stories; they felt like background props - never fully explained and only existing as cardboard cutouts.

On this day, my teacher decided to discuss the Indigenous peoples from our region. I entered the class so excited to share and see people's reactions to Ojibway, Cree, or Mohawk culture. Instead, my teacher talked about Huron-Wendat. I was disappointed and confused when they were the only culture she discussed, and she never even brought up their history. It was only after the class, when my friends and other classmates started asking me if I was Huron-Wendat, that I became frustrated. When I told them that I was Ojibway, they were confused. They couldn't understand that more than one Indigenous group lived in Canada. But how could they, when they were only taught about one group and only once a year?

The story, or lack of history, continued in the eighth grade. Little was taught or said about Indigenous peoples. My history textbook had three pages that discussed Indigenous history but only focused on brief mentions. And yet, one teacher suddenly went on a crusade. She brought different magazines and pamphlets discussing residential schools and tried to tell the entire school about the atrocities that happened in one week.

Finally, it felt like Indigenous history was being taken seriously in schools. Students started to react and remember. My pain and my family's pain felt validated and recognized. This moment made me believe in the possibility of a future where Indigenous history and culture could be embraced and remembered. However, not all the effects were positive.

One particularly memorable occasion occurred in a high school history class. A student asked why he should care about Indigenous peoples and why people expected him to feel guilty. It happened hundreds of years ago, so why was it important to learn about Indigenous peoples now? He didn't understand how these events still affect people today, or why it was important to discuss and remember them.

Indigenous peoples were brought up in short bursts once a year. Teachers were learning at the same pace as students. Some were sympathetic, but others were dismissive. It was all forgotten after one class. So when schools started doing land acknowledgments, I was confused. It was a nice gesture, if nothing else, but it was hollow. Especially considering the fact that they acknowledged the wrong people.

My latest experience with land acknowledgements has been at U of T. A political science teacher had just spent two weeks introducing us to Indigenous political philosophy when he asked our class, "Should land acknowledgements mention or include the violence done to Indigenous peoples?"

Most answers were shallow and hesitant, except for two. One audience member suggested that the land acknowledgement should discuss the violence inflicted on settlers by Indigenous peoples. Additionally, a student from the balcony ranted about how everyone was a settler and contributing to colonization. Yet, the point they made about the number of settlers in Canada being the reason "why Indigenous people can't get jobs" was just as insulting.

The point I'm trying to make with these anecdotes is that misconceptions and judgements about Indigenous peoples still exist. While Indigenous education is improving in Canada, many gaps and prejudices are fuelling people's perspectives.

Not all of my experiences have been negative. There have been two remarkable occasions when my friends applied their education on Indigenous peoples and reached out to me personally. One friend sent my family orange flowers after the residential school bodies were uncovered in British Columbia in May 2021. Another friend used the education she was getting at Lakehead University to begin a productive and deep discussion with me about the current state of Indigenous peoples.

These moments give me hope that, in the future, there will be more Indigenous education. While I can't tell you exactly how learning about Indigenous peoples will impact your life, it does impact mine, and the lives of all other Indigenous students.

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Reflections on Indigenous education in Ontario

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Our educational system needs to do better by Indigenous stories

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Samantha Doxtator says Haudenosaunee people have always been astronomers and scientists; now she thinks it's time other people learn what her people know.

Doxtator, a member of the Oneida nation, will present Indigenous Astronomy as told by the Haudenosauneeat the Hayden Planetarium at the American Museum of Natural History in New York City on Feb. 20.

Doxtator says Haudenosaunee people have always looked to the sky to inform their ways of being. From their creation story to their planting cycles, to determining when certain Longhouse ceremonies occur, Haudenosaunee people still use constellations and moon cycles in their daily lives.

For example, Doxtator said corn, beans and squash - called life sustainers in the Kanien'kéha language - are planted after the first quarter moon phase for optimal soil moisture and the strength of the moon light.

"My intention with this presentation is to really heal Indigenous oppression with astronomical knowledge and original ways of knowing," Doxtator said.

"We have to remember who we are and how we already have all these connections."

The presentation builds on the work of her sister, Sasha, who died of cancer in 2021. Sasha collected teachings across Haudenosaunee territories for her university research.

"She always wanted us to do this work together," said Doxtator.

Doxtator said she's always been interested in the stars because according to teachings, that's where her people came from - and when they die, it's where they return, she said.

"It's really helped me to keep my grief in the light because it's real easy to like, slip into the darkness of grief," she said.

She said when a star dies it becomes a supernova and that's how we need to think of death. She said it helps "when you understand how special the ceremony of death is, and how it's just as special as the ceremony of birth."

An immersive experience

Jacqueline Handy, director of public programs at the American Museum of Natural History, said one of the museum's mandates is to make their audiences and stages as diverse as New York City.

"Indigenous sky watching is a rich and fundamental source for the origins of modern astronomy," said Handy.

"We're excited for Sam to come and share the Haudenosaunee perspective on astronomical connections to creation and to life cycles on Earth."

Doxtator's presentation is part of the Hayden Planetarium's Astronomy Live series, which Handy describes as a tour of the universe and features the OpenSpace visualization software to create an immersive experience.

"Rather than the 2D of a PowerPoint presentation, we'll be able to bring the 3D to life," said Handy.

"So we'll have a pilot as well as Sam moving through time and the universe."

Handy said the event is different because this platform has historically featured academics. This integration, she said, is intended to elevate both traditional and Indigenous wisdom alongside academic expertise.

Ashley Doxtator has seen her cousin's presentation twice and said she was moved to tears. She said the teachings are a reinforcement of Haudenosaunee identity and it's something her community needs.

"Even though you're looking at the stars, you're grounded here knowing that you have that connection," she said.

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Haudenosaunee astronomy presentation heading to New York planetarium | CBC News

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Samantha Doxtator, a member of the Oneida nation, will present Indigenous Astronomy as told by the Haudenosaunee at the Hayden Planetarium at the American Museum of Natural History in February.

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How can the media shed stereotypes and tell a more honest story when it comes to Indigenous people?

Four Indigenous panelists involved in journalism, television and cinema discussed the topic live on the CBC Montreal Facebook page and to a packed house at the Casgrain Theatre of John Abbott College on April 8.

The panelists included:

Jessica Deer, from Kahnawake, is a reporter and editor at CBC Indigenous, based in Montreal.

Brittany LeBorgne, also from Kahnawake, is an actor and writer and the production co-ordinator at Rezolution Pictures.

Michelle Smith is a Métis filmmaker who teaches in the Cinema-Communications department at Dawson College and co-ordinates Journeys, the school's transition program for Indigenous students.

Greg Horn from Kahnawake is a Mohawk storyteller and editor for Iorì:wase, a weekly print and online newspaper.

The host of CBC's Unreserved, Rosanna Deerchild, moderated the conversation.

The following is excerpted from the panel.

What are some of the problems in the representation of Indigenous stories in mainstream media?

Too often, Indigenous stories lack Indigenous voices because of deadlines or limited connections on the part of the reporter, said CBC Indigenous journalist Jessica Deer.

Journalists go to the same Indigenous person for reaction all the time, she said.

"There's a lot of mistrust toward mainstream media, and I can understand because there's been years of misrepresentation in a lot of coverage when it comes to Indigenous people," Deer said.

Iorì:wase editor Greg Horn said it's not uncommon to get calls from mainstream journalists for his opinions on issues impacting the community he covers, and he has to tell them that they need to dig deeper and find regular citizens to talk to.

"If you're looking to tell stories, talk to the people affected, don't talk 'at' them," he said.

Brittany LeBorgne said too few Indigenous characters are written into film and television storylines, and casting is often based on racial stereotypes, which she said can create a prejudice within a prejudice by excluding Indigenous actors who don't fit the stereotype.

"At what point will we be considered part of everybody?" LeBorgne asked.

"I think there's still this idea that Indigenous content doesn't sell. Or Indigenous stories don't matter as much, because it's kind of a subcategory."

Indigenous characters also have to perform Indigenous culture rather than be ordinary people in a narrative, she said.

Teacher and filmmaker Michelle Smith said the challenges of representation in the media are greater in Quebec than elsewhere in Canada.

She said that in Quebec, there is typically a greater lack of sensitivity around representation since often Quebecers believe French settlers had friendly relationships with all Indigenous people, which erases colonization from their perception.

I think there's still this idea that Indigenous content doesn't sell. Or Indigenous stories don't matter as much, because it's kind of a subcategory. - Brittany LeBorgne, actor and production co-ordinator, Rezolution Pictures

"I've also heard French Quebecers as 'having been colonized.' They're the colonized," Smith said.

"I've seen this kind of discourse in education, in media, and there's sort of that sense that, 'Oh, we're Indigenous.'

How do we create change?

LeBorgne said that it when it comes to sensitizing people to Indigenous issues, the burden often falls on people with Indigenous heritage to do that.

It can be "hard and exhausting and a bit of a burden at times. It shouldn't just be on us," she said.

She thinks the education system should step up to help sensitize the population and that representation in the media is important because it makes people feel that they matter.

She said filmmakers can cast Indigenous characters without writing them in a way which focuses on their Indigenous identity.

Horn and Deer agreed that journalists in the mainstream need more education to help them better understand Indigenous issues.

Horn said part of the problem is that the mainstream media tend to only tell bad stories and the choice of language used is sometimes negligent.

Smith wants to see more of a mainstream focus on positive stories in Indigenous communities - not just ones that fall into stereotypes around violence, homelessness and alcoholism.

"It's been too long that the story and the narrative have been dominated by others," Smith said.

There's still a lot of insensitivity in how Indigenous stories are told, but today, people can't get away with it the way they used to because people will speak out about it, Smith said.
The panel discussion preceded CBC Montreal's annual Turtle Island Reads book club. The book club will be broadcast on our Facebook page during Indigenous month in June.

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What works and what doesn't in the way the media represent Indigenous people? | CBC News

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CBC Montreal gathered a panel at the intersection of media and Indigenous heritage to discuss how Indigenous stories are told in news, television, film and other media.

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February 11 marks the International Day of Women and Girls in Science, a day to celebrate the contributions that Indigenous women and girls make to the fields of science and technology. It is also a movement that aims to promote the full and equal participation of women and girls in the scientific community. Integral to this movement are Indigenous women who are the holders of generations of Traditional Knowledge and the best stewards of biodiversity. In the context of combating climate change and promoting sustainable development, Indigenous Traditional Knowledge is essential to finding solutions to today's most pressing problems. As former UN Climate Change Executive Secretary, Patricia Espinosa, said, "Indigenous women carry the knowledge of their ancestors while also leading their communities into a resilient future. When Indigenous women engage, climate policies and actions at every level benefit from their holistic, nature-focused knowledge and leadership." Cultural Survival recognizes and celebrates all Indigenous women scientists and their accomplishments. We share a few incredible Indigenous scientists and women in science below:

Photo couresty of NASA.
Nicole Aunapu Mann

Nicole Anunapu Mann, a registered member of the Wailacki of the Round Valley Indian Tribes, made history when she became the first Indigenous woman in space. On October 5, 2022, the NASA astronaut from Northern California was launched into space as commander of NASA's SpaceX Crew-5 mission aboard the SpaceX Crew Dragon spacecraft. She is the first woman to lead a NASA Commercial Crew Program launch and has been living on board an International Space Station conducting over 200 scientific experiments with her team. Lieutenant Colonel Mann hopes that her historic achievement as the first Native American woman in space will inspire future generations. When speaking to Indian Country Today, she said, "it's very exciting. I think it's important that we communicate this to our community, so that other Native kids, if they thought maybe that this was not a possibility...realize that some of those barriers that used to be there are really starting to get broken down." Before departing on her mission, Colonel Mann left a message to the children in her community: "Please know that I carry your hopes and your dreams with me to the International Space Station. And I hope for you that you will be able to achieve your dreams and I pass along the energy for you to persevere in your childhood to do everything that you aspire to do in life." During her mission, the trailblazing NASA commander has already completed several spacewalks, grown tomatoes in zero gravity, and printed 3-D human cells, among other accomplishments.

After graduating from Stanford University with a master's in Mechanical Engineering, Mann quickly rose through the ranks of the U.S. Marine Corps. She received six medals for her service and was deployed to both Afghanistan and Iraq. After being selected to join NASA in 2013, Mann contributed to the development of the Orion spacecraft and the Exploration Ground Systems. Her other accomplishments include receiving the NASA 2015 Stephen D. Thorne Safety Award and the 2017 Jerry Yeagley Award for Exceptional Personal Achievement.
Photo by Cultural Survival.
Follow Nicole Anunapu Mann on Twitter: https://twitter.com/AstroDuke

Hindou Oumarou Ibrahim

Hindou Oumarou Ibrahim, a member of the Mbororo pastoralist Peoples in Chad, is an environmental activist and current President of the Association for Indigenous Women and Peoples of Chad (AFPAT). Oumarou Ibrahim advocates for the support and inclusivity of Indigenous people and their Traditional Knowledge in the global effort to fight the impacts of climate change, particularly among rural communities. She founded the Association for Indigenous Women and Peoples of Chad at the age of 16 and has also served as co-chair of the International Indigenous Peoples Forum on Climate Change. For more than a decade, she has engaged in international policy debates fighting for Indigenous Peoples' rights and environmental protection through the Biodiversity, Climate Change and Desertification Conventions.

In a special issue of the CEESP publication Policy Matters, Oumarou Ibrahim wrote: "Indigenous peoples are often among the first to notice climatic disruptions, to sound the alarm on the disappearance of living species. Living on the frontlines, next to nature, we are witnesses to these changes. On the ice floes of the Arctic, in the tropical forests of Africa, Amazonia, and Asia, in the steppes and savannahs, in the islands of the Pacific, the Indian Ocean, and the Atlantic, industrial companies are waging a war against nature, with local and Indigenous peoples among its first victims. Our Indigenous lands, which hold 80% of the world's biodiversity, are the target of the greed of industrial agriculture. Our rivers are soiled with plastic and chemical pollution. Our coral reefs are threatened by rising sea levels, warming water, and ocean acidification. Far too often, we are only a few generations away from disappearing." Her dedication to protecting Indigenous rights and environmental conservation has earned her several honors, including receiving the Pritzker Emerging Environmental Genius Award and being appointed as a UN Sustainable Development Goals Advocate. Time Magazine named her one of 15 women championing climate change action in 2019.
Follow Hindou Oumarou Ibrahim at:
Twitter:https://twitter.com/hindououmar
Instagram:https://www.instagram.com/hindououmar/
Facebook:https://www.facebook.com/hindou.ibrahim/
Find out more about Hindou Oumarou Ibrahim's work by watching this mini documentary.

Robin Wall Kimmerer

Robin Wall Kimmerer is a Citizen Potawatomi Nation member and esteemed Professor of Environmental Biology at the State University of New York College of Environmental Science and Forestry. She is the acclaimed author of "Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants" (2013) and "Gathering Moss: A Natural and Cultural History of Mosses" (2003). The prestigious John Burroughs Medal for Nature Writing was bestowed to her in 2005, and more recently, she was awarded a MacArthur genius grant that will make her an honorary fellow of the MacArthur Foundation.

As the Founding Director of the Center for Native Peoples and the Environment, Dr. Kimmerer's mission is to intertwine Traditional Indigenous teachings with contemporary scientific knowledge. Her academic research has been published in numerous scientific papers, exploring themes such as ancestral knowledge, plant teachings, and ecological relations. Key to her work is developing a reciprocal understanding of humanity's place in the natural world. For example, in "Braiding Sweetgrass" she writes, "In the Western tradition there is a recognized hierarchy of beings, with, of course, the human being on top-the pinnacle of evolution, the darling of Creation-and the plants at the bottom. But in Native ways of knowing, human people are often referred to as "the younger brothers of Creation." We say that humans have the least experience with how to live and thus the most to learn-we must look to our teachers among the other species for guidance. Their wisdom is apparent in the way that they live. They teach us by example. They've been on the earth far longer than we have been, and have had time to figure things out." Since its publication, "Braiding Sweetgrass" has sold more than 1.4 million copies in print and audio and is a New York Times bestseller. Dr. Kimmerer is currently on a college lecture tour across America. Her topics include Indigenous knowledge, justice for land, the personhood of plants, and healing our relationship with the natural world.

Learn more about Robin Wall Kimmerer's work by watching this short video produced by the MacArthur Foundation: https://www.macfound.org/fellows/class-of-2022/robin-wall-kimmerer#searchresults

Photo by Cultural Survival.
Follow Robin Wall Kimmerer at:
Facebook:https://www.facebook.com/braidingsweetgrass/
Website:https://www.robinwallkimmerer.com/books

Elizabeth James Perry

Elizabeth James-Perry, an enrolled Aquinnah Wampanoag Tribe member, holds a degree in marine biology and is the federal Tribal co-lead of the Northeast Regional Ocean Planning Body. She is also an artist and writer focusing on traditional Wampanoag lifeways and contemporary culture. James-Perry's work celebrates her Native roots and has dedicated her life to reviving and honoring Northeastern Woodlands Native Peoples and cultures. When speaking about how Indigenous knowledge can be an asset to Western science, James-Perry said, "Indigenous knowledge can be characterized differently from Western science. It has to do with careful, respectful observation and cooperation with natural systems for a sustainable future. Yes, there are Native economies, but somehow those systems of trade are not allowed to dominate every single other concern. Greed is not a celebrated trait in the Native community. It is a conscious choice to steer away from risky, wasteful attitudes towards nature."

Learn more about Elizabeth James Perry's work:
https://www.culturalsurvival.org/publications/cultural-survival-quarterly/respecting-sea-conversation-elizabeth-james-perry

Photo courtesy of Oregon State University.

Jessica Hernandez

Dr. Jessica Hernandez (Binnizá & Maya Ch'orti') is a Pacific Northwest-based Indigenous scholar, author, scientific researcher, and community activist. She has broad academic training in environmental physics and marine sciences. Through her scientific and community activities, she helps promote environmental and climate justice. Hernandez is a critique of Western conservationism and believes that Indigenous lands can be healed by Indigenous science. Indigenous knowledge of nature is often passed down through generations orally. Preserving generations of indigenous knowledge of nature is one of the key themes of her award-winning book, ​"Fresh Banana Leaves: Healing Indigenous Landscapes through Indigenous Science." Since its publication, Hernandez has gained increasing recognition for her work and was recently named by Forbes as one of the 100 most powerful & influential women of Central America. She is currently working on her second book, "Growing Papaya Trees: Nurturing Indigenous Roots of Climate Displacement & Justice."

Follow Dr. Jessica Hernandez at:
Twitter:https://twitter.com/doctora_nature
Instagram:https://www.instagram.com/doctora_nature/
Website:http://www.jessicabhernandez.com

Photo courtesy of Edgar Soto.

Dorotea Gómez Grijalva

Dorotea Gómez Grijalva (Maya K'iche') is a lesbian feminist, anthropologist, and social worker. She lived a childhood and adolescence marked by the Civil War in Guatemala, a factor that led her to reflect on the effects of armed struggle on the bodies of Indigenous women as a mechanism of oppression. Her main lines of research have focused on violence, exclusion, access to land, political and citizen participation, as well as racial and misogynistic exclusion in rural and urban contexts in Guatemala. She also served in the Presidential Secretariat for Women, the Coordination of the Transition and Gender Justice program, and was the Ombudsman for Women in the Guatemala Human Rights Ombudsman Office. She holds a master's degree in Social Anthropology from the State University of Campinas, Sao Paulo, Brazil. One of her recent publications is " My Body Is a Political Territory."

Learn more about Dorotea Gomez Grijalva here.

Stephanie Morningstar

Stephanie Morningstar is of the Kanien'kehá:ka, Wakeniáhten, Mohawk, Turtle Clan and has ancestry in the Six Nations of the Grand River Territory and Europe. As a cultural anthropologist, Indigenous ethnobotanist, and Yale Ph.D. candidate in Environmental Studies, her work is dedicated to the decolonization of plants, ecosystems, lands, and minds. She is the founder and Executive Director of Sky World Apothecary and Farm, a plant medicine learning center for Indigenous and underrepresented people based in the northernmost region of the Carolinian forest in Niagara, Ontario. "Our vision is simple," Morningstar writes on her mission at Sky World Community. "It is to advance sovereignty and cross-cultural healing in Dish With One Spoon territory through reconnection with and care of land, seeds, medicines, food, Indigenous Knowledge, and cross-cultural relationships leading to a holistic re-storying of our bodies, minds, and spirits in relationship to the land, ancestors, and non-human kin." She is also the Reciprocity Co-Director at Northeast Farmers of Color Land Trust, an organization of united Indigenous, Latinx, Black, Asian, and POC earthworkers and farmers celebrating ancestral land-based practices.

Follow Stephanie Morningstar at:
Instagram:https://www.instagram.com/skyworldapothecary/?hl=en
And learn more about Northeast Farmers of Color Land Trust at:
Instagram:https://www.instagram.com/nefoclandtrust/?hl=en-gb

Photo courtesy of Jessica Hutchings.

Jessica Hutchings

Dr. Jessica Hutchings (Ngāi Tahu, Ngāti Huirapa, Gujarat)is a decolonizing researcher in the areas of Māori food sovereignty, food security, cultural and intellectual property rights, and the restoration of the environment through the restoration of Indigenous rights in Aotearoa (New Zealand). She is actively involved with Te Waka Kai Ora (the National Māori Organics Authority) as a grower and a lead researcher to develop a tikanga-based Indigenous verification and validation system for food and agriculture called Hua Parakore. She is a founding trustee of Papawhakaritorito Charitable Trust, whose founding purpose is to deliver education, research, and practice that uplifts Māori food sovereignty and the Hua Parakore.
Follow Mariah Gladstone at:
Instagram:https://www.instagram.com/mariahgladstone/?hl=en
Twitter:https://twitter.com/mariahgladstone?lang=en
You can learn more about Jessica Hutchings' work here.
Website:https://jessicahutchings.org

Mariah Gladstone

Mariah Gladstone (Blackfeet, Cherokee) is an activist for Indigenous Peoples' rights and founder of Indigikitchen. After graduating from Columbia University with a degree in Environmental Engineering, Gladstone devoted her time and energy to promoting traditional Indigenous dishes and ingredients. She encourages people to Indigenize their diets to help revitalize and preserve the cultural richness of pre-contact Native American foodways. In 2017, she delivered a TedX talk titled "Healing from trauma through traditional foodways," in which she discussed the goals of Indigikitchen and the link between a healthy diet and environmental stewardship. After completing her master's degree at the State University of New York's College of Environmental Science and Forestry, Gladstone was recognized as a Culture of Health Leader through the Robert Wood Johnson Foundation. She was also selected by the First Nations Development Institute as a Luce Indigenous Knowledge Fellow and named as a Champion for Change by the Centre for Native American Youth.

PennElys Droz

Dr. PennElys Droz (Anishinaabe/Wyandot) is a founding Board member and Active Director of Sustainable Nations, a Native-led organization providing culturally based training, development, and consulting in renewable energy, natural/traditional building, and ecological wastewater treatment. Droz is also Program Officer at NDN Collective where she directs the planning, execution and evaluation of the NDN Fellowship & Prize. She has worked in the Indigenous environmental field for close to two decades and is also an author of works on Indigenous engineering methodologies for resilient, culturally powerful nation-building. Droz has over two decades of experience in the Indigenous environmental and regenerative Nation building movements to re-develop ecologically, culturally, and economically thriving and resilient Native Nations. She holds a bachelor's degree in Environmental Science and Technology and a master's degree in Environmental Resource Engineering from Humboldt State University, and a Ph.D. in Biocultural Engineering Design, American Indian Studies from the University of Arizona.

Learn more about PennElys Droz's work here.
Follow PennElys Droz athttps://www.facebook.com/pennelys.droz/

Follow Dr. Kim TallBear at:
Twitter:https://twitter.com/KimTallBear
Website:https://kimtallbear.com/ Photo courtesy of Wikicommons.
Photo couresty of Wikicommons.

Kim TallBear
Learn more about Dr. Nadine Caron here.
Dr. Kim TallBear (Cheyenne & Arapaho), citizen of Sisseton-Wahpeton Oyate, is a Professor in the faculty of Native studies at the University of Alberta. She is a prominent public thinker who frequently comments on issues relating to Indigenous Peoples, sexuality, science, and the environment in both academic and popular media sources throughout the world. At the University of Alberta, Tallbear is currently developing a research and training program that is centered on how Indigenous Peoples interact with science and technology and how those disciplines and initiatives support Indigenous sovereignty. In 2016, the Canadian government awarded her a Tier II Canada Research Chair post in Indigenous Peoples, Technoscience, and Environment. Tallbear has also provided genomics and Indigenous Peoples-related advice to the President of the American Society of Human Genetics. In her contributions to public discourse, she has written extensively and given several talks on the subject of how settler-colonialism in the U.S. and Canada influences heterosexuality, monogamy, and private property.

Dr. Nadine Caron

Nadine Caron (Ojibway) is the first Indigenous woman to graduate from the University of British Columbia's medical school at the top of her class and Canada's first woman First Nations general surgeon. Born in Kamloops, British Columbia, she completed her Bachelor of Science in Kinesiology at Simon Fraser University in 1993, and completed her medical degree at the University of British Columbia Faculty of Medicine. Dr. Caron holds a master's in Public Health from Harvard University. She works as a general endocrine surgeon and is an Associate Professor in the Department of Surgery in the UBC Faculty of Medicine.

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12 Indigenous Women Scientists to Follow

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February 11 marks the International Day of Women and Girls in Science, a day to celebrate the contributions that Indigenous women and girls make to the fields of science and technology. It is also a movement that aims to promote the full and equal participation of women and girls in the scientific community.

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In Canada, there are more than 50,000 Indigenous-owned companies. Comprised of three groups-First Nations, Métis and Inuit-this dynamic and robust business community contributes $48.9 billion annually to Canada's economy (Census Canada, 2020).

According to the Indigenomics Institute , that number could surge to $100 billion if governments and corporations embrace more inclusive policies and business practices to engage with Indigenous companies.

Indigenous peoples (our nation's fastest-growing demographic) are also a major employer of non-Indigenous peoples, providing jobs across Canada.

"Growing the Indigenous economy, in turn, grows the Canadian economy," says Todd Evans, national lead, Inclusive Trade, Indigenous exporters at Export Development Canada (EDC). "A prosperous, healthy future for Canada depends on the full and equal participation of everyone."

By the numbers

50,000+ Number of Indigenous-owned companies in Canada

$50B Indigenous contribution to the Canadian economy

1.4% Canadian SMEs are majority owned by Indigenous business owners

65% Indigenous business owners rely on personal savings to start a new business

19% Indigenous business owners rely on bank loans and credit to start a new business

Geared up for global trade

Today, Indigenous entrepreneurs and communities are looking to international trade to help expand their businesses and achieve financial sovereignty.

It comes naturally, Evans points out, as Indigenous nations have been traders since long before the arrival of the first European settlers.

"Trade flourished across all of North America and this natural, entrepreneurial spirit still exists today," he says. The majority of Indigenous businesses are small, often due to barriers in scaling up, or because they're new.

"Indigenous entrepreneurship is flourishing, especially among youth," says Evans. "Indigenous entrepreneurs put their culture and values central to their company, building a strong business brand that stands out on the global market."

There are significant opportunities at home and abroad for Indigenous businesses, which are spread across all sectors-from traditional mining, resources and seafood to advanced technology services, hospitality and health and beauty products. Many export to global markets directly, while a significant proportion are indirect exporters, supplying other companies with materials for their exported products.

Key challenges to overcome

To realize the full economic, social, environmental and other benefits of a thriving Indigenous business community, there are challenges to overcome.

"This is already an economically disadvantaged business community," Evans says, "Indigenous companies also have unique challenges that hinder growth and make it difficult to sell their goods and services in international markets."

1. Lack of access to working capital. This is the No. 1 issue for most Indigenous businesses for many reasons:

Many don't have a relationship with traditional banks-something that EDC is actively working to facilitate with introductions between financial institutions (FIs) and Indigenous companies as part of our Indigenous business plan.

They often face institutional bias because historically, they're seen as higher risk-loan approval rates stand at about 90% for Canadian companies, but drop to 58% for Indigenous businesses.

They often don't have the collateral needed to get loans and operating lines of credit.

Even if they have assets, using them to secure a loan isn't often an option for Indigenous entrepreneurs living on reserves due to restrictions under the Indian Act.

2. The remoteness of communities. Be it Northern Ontario, Nunavut, Labrador or the Northwest Territories, remote locations can create problems, including:

Shipping goods. This is logistically difficult if there aren't roads, highways or airports nearby.

Staying connected. A lack of reliable internet service, or no internet service at all, makes communication with customers, suppliers, and financial institutions difficult.

3. Lack of access to resources. This includes skilled labour, local suppliers and business and financial support. With a lighter banking presence in rural and remote areas, access to financing and financial advice is often limited.

4. Socioeconomic status. The education levels of Indigenous people are lower than the Canadian average with a small percentage having university degrees. Other factors include:

High incarceration rates. Indigenous people account for more than 30% of Canada's federal prison population. Of all women incarcerated federally, 50% are Indigenous.

Lower wealth. On average, Indigenous entrepreneurs have fewer financial resources and a smaller base of assets for collateral than non-Indigenous entrepreneurs. This makes it that much harder for Indigenous entrepreneurs to access the capital needed to grow and sustain their business.

EDC's goal is to be a trusted partner

Part of Evans' job at EDC is to help develop and support a strategy for serving the Indigenous market.

"It starts with building trust and relationships between Indigenous communities, Canadian businesses, financial institutions, and government," he says. "It's a process that takes time and patience to become a trusted partner given the harms of the past. Reconciliation will only be possible when we achieve vibrant Indigenous economies, economic self-sufficiency, and socioeconomic equality."

Reconciliation is good business

To become that trusted partner, EDC has undertaken a number of initiatives to strengthen our relationship with the Indigenous business community.

"EDC has been taking a nation-to-nation approach and reaching out to Indigenous companies to let them know we're here to support them as a partner in their company's success," says Evans. "We're also reaching out to other partners such as financial institutions to better understand the needs and challenges of this business community."

As a Crown corporation, EDC has an active role to play in supporting Reconciliation. Developing innovative financial solutions and flexibility in its work with Indigenous communities, partners and businesses underpins EDC's commitment to reconciliation.

From 2020 to June 2023, EDC facilitated $425 million in business (through direct lending, loan guarantees and credit insurance) for 329 Indigenous companies.

"If you're an indigenous business, there's an entire ecosystem of support available," says Evans. "By working with us you can build relationships with our global network of partners and trade advisors, as well as other Indigenous businesses, associations and financial institutions. EDC can also work with your bank, providing guarantees to help you get the financing you need."

The Crown corporation is also working to support recent reconciliation initiatives, including:

The 2015 Truth and Reconciliation Commission report and its 94 calls to action. These include guidance on corporate obligations to promote reconciliation through Indigenous engagement, community investment, workplace diversity and employee education.

The 2022 National Indigenous Economic Strategy for Canada, a living document developed by more than 20 Indigenous organizations. The Strategy's 107 Calls to Economic Prosperity provides a blueprint and a course of action for inclusion of Indigenous peoples in the Canadian economy, and can be used by Indigenous entities and communities, all levels of governments, and corporate Canada, including enterprises of all sizes, as well as non-Indigenous organizations and institutions.

The $150-million Indigenous Growth Fund , managed by EDC's partner, the National Aboriginal Capital Corporations Association (NACCA). EDC's participation in this program supports local Indigenous financial institutions (IFIs), so that more Indigenous businesses are getting access to the cash they need to grow.

EDC's inclusive trade strategy for 2023

EDC is also continuing its own initiatives to help Indigenous companies flourish and grow in the global marketplace. In 2019, as part of its commitment to inclusive trade, EDC launched a strategy to support Indigenous businesses and help them accelerate their international success. Since then, EDC has built important Indigenous partnerships, and increased its risk and lending appetite.

In 2021, EDC committed $200 million in equity support and set new targets to help create more opportunities for women, Indigenous and minority-owned and -led export businesses. This addresses one of their main barriers to growth-the lack of equitable access to capital.

EDC's 2023 Indigenous business targets include:

Increase the number of Indigenous customers served to 400, from 77 in 2020

Increase the amount of Indigenous trade facilitated to $650 million, from $119.3 million in 2020

A sound strategy all-year round

"EDC's on-going work and strategies have provided important first steps to creating an inclusive trade environment," Evans says, "but we still have much to do to address the challenges, obstacles and financial gaps facing Indigenous companies and entrepreneurs."

He further encourages businesses across Canada to take time to reflect on the tragic past and ongoing impacts of residential schools on the National Day for Truth and Reconciliation , and to learn about and celebrate Indigenous culture on National Indigenous People's Day and National Indigenous History Month .

"Continue to build beyond these," Evans advises. "Engaging with Indigenous communities and businesses-whether as a customer, supply chain facilitator, or financial institution-just makes good business sense, all-year round."

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Building trust with Indigenous businesses

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When Indigenous economies grow, so in turn does the economy of Canada. Learn more about this vibrant business sector, its unique socioeconomic challenges, why companies should consider Indigenous businesses for supply chains, and how EDC can help these entrepreneurs reach their goals.

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https://www.cbc.ca/news/canada/calgary/mental-health-youth-indigenous-calgary-culturally-sensitive-1.6286889

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This story is Part 4 of a five-part series looking at the state of youth mental health resources in Calgary.
A First Nations mom says accessing mental health care for herself and her children would be better if more culturally sensitive care were available in Calgary.

Alycia Two Bears has spent a lot of time in the Alberta Children's Hospital emergency room seeking emergency mental health care for her children.

Her first visit was nearly a decade ago, with her now 16-year-old daughter.

"Our introduction with the mental health system actually involved taking my oldest to Children's Hospital for their mental health unit for particularly violent behaviours," she said.
WATCH | Alycia Two Bears on how mental health supports can be better for Indigenous children, in the video at the top of this story
We got involved a lot with community counselling, and then it shifted into my fourth kiddo, who's now 10, also including hospital stays at the mental health unit and more."

As a First Nations family, it's been particularly difficult to access the care she and her children need, Two Bears says.

"I've had to talk to the doctors about what intergenerational trauma means and how it impacts our family," said the mom, who is a member of the Mistawasis Nêhiyawak First Nation in Saskatchewan but now calls Calgary home.

"I don't feel that I should be doing that in a time of distress and crisis - to have to sit down and put on my teacher's hat to educate."

In a written statement, Alberta Health Services (AHS) said it understands the province's Indigenous population has specific needs, and it has dedicated Indigenous staff available through the province.

"AHS takes into consideration culturally appropriate health-care services for First Nations, Métis and Inuit peoples throughout the province," it said.

"All AHS staff are required to complete Indigenous awareness training to increase awareness of the unique health-care needs of Indigenous peoples in Alberta."

When Two Bears has accessed the emergency room at the Alberta Children's Hospital for any of her kids, the mother of five says she's never had or been offered culturally informed care.

"Within most mental health services, you don't receive somebody who necessarily always has that trauma informed lens, who knows about ceremony, who knows about tradition, and then also knows that they're complex and different," she said.

"We're [a] Nêhiyawak family, so we don't need Niitsitapi values or necessarily a knowledge keeper, because they're not all the same. To find somebody who's a registered psychologist, understands the complex history that we have with Canada, is difficult."

Natalie St-Denis is an assistant professor and director of the Indigenous Social Work Circle at the University of Calgary.

She says any mental health professionals who work with Indigenous youth and families need to understand the effects of the complex and cumulative trauma they're experiencing.

"I'm still always surprised at the number of people, even professionals - be it either social workers, psychologists, nurses and doctors - who still don't know or understand the impact of those challenges that many of our community members experienced throughout their lifetime," she said.

When looking at the province's sensitivity and competency training, St-Denis, who has mixed ancestry with Mi'kmaq and Acadian heritage, has been disappointed.

AHS says the training is a one-time thing, for four hours total.

"What do you learn in four hours about another culture? About history? I would say not very much," she said.

St-Denis says improving Indigenous care in health services settings is something that's been called for by the Truth and Reconciliation Commission of Canada.

"It clearly identifies very specific steps for health-care centres and education it should include in the work that we do within and not only on reserves, but in urban settings as well," she said.

Two Bears says she and each of her five children have needed to access mental health services at some point.

"Whether it be directly for them for personal care, but also realizing we're a whole family unit that's all impacted by mental health," she said.

Two Bears says her family also deals with the same struggles as any other family looking for mental health care for their children - which means lots of wait lists and short-term programming.

"As the mom, it's frustrating. You get hope that you're gonna get help and then you realize this is only going to last for six months, and your family dynamic is still ongoing and then the issues still arise, they still come up," she said.

"Then you have to go back into the waiting line to get potentially up to six months of a waiting list to get the same help that you had already asked for a year ago."

But she feels that if there was more availability of culturally appropriate care for Indigenous youth and families in Alberta, it would have made her family's mental health journey better.

"In the system, your parenting is critiqued, why you're there is critiqued, and while they are absolutely there to help your entire family dynamic, it can feel like a very lonely process as a single parent," she said.

"If I had an elder or somebody to sort of be present with me, I think it would have reduced a lot of anxiety or the perception of 'this is a struggle I have to do all alone.'"

St-Denis said the reality is that many Indigenous peoples won't seek help at hospitals because they fear their children might be apprehended.

"Even a mom taking their youth in, they might feel, 'Oh, well, they'll blame me and so they'll apprehend my kid.' So there's all of these barriers and fears in place, because of how systems are interacting with our community members," she said.

AHS says it's working on improving access to culturally safe health care for Indigenous patients and their families.

It says there are a few programs already established, including Indigenous mental health programs that helpfamilies navigate services for their Indigenous children within AHS and the community and the Honouring Life program.

"[It] addresses risk and protective factors and builds community capacity to support Indigenous youth resiliency and suicide prevention through community-based holistic wellness programming," said AHS.

St-Denis says it's important to understand that not all Indigenous youth will be ready to connect with someone like an elder or Indigenous liaison person.

"But having those people on site is really important," she said.

Ultimately, it's about creating a safe space for Indigenous youth and families, she said.

"If there was a smudge room where the youth can go to, if that's something that they practise," she said. "But [also] having someone who understands it, maybe a knowledge keeper or indigenous liaison person within the hospital system or even elders."

Want to learn more about this project? On Tuesday, Jan. 11, CBC Calgary reporter Lucie Edwardson will answer your questions live about her five-part series Kids in Crisis. You can submit any questions you have here or comment below.

Two Bears says that while her family hasn't been provided culturally sensitivecare through AHS, they have recently had some success through a national program, Non-Insured Health Benefits (NIHB).

"There is coverage for a therapist or a registered psychologist now directly through NIHB, [which] is fantastic," she said, adding there is an option to speak with an Indigenous service provider if desired.

In a statement, Indigenous Services Canada said the program has been around for nearly two decades. It means that every 12 months, an eligible client (Canadian resident who is First Nations or Inuit) can receive up to 22 hours of counselling from an approved provider.

"That we have the option of having ongoing care that renews every single year is tremendously useful, and that makes a direct impact on me personally, and then as a mom," she said.
If you or someone you love is struggling, AHS recommends the following resources:
If in crisis call 911 or visit the closest emergency department.
Indigenous mental health resources:

Read more stories from the Kids in Crisis series:

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First Nations family says culturally sensitive mental health care difficult to find | CBC News

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A First Nations mother in Calgary says accessing mental health care for herself and her children would be better if more culturally sensitive care were available.

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Krystal Tsosie says there's a word for the gathering of genetic samples and data from underrepresented populations, including Indigenous people.

"It's just colonialism," Tsosie said. "If we really want to talk about justice and genomic justice, then we really have to talk about data equity. And also empowering data decisions from Indigenous communities like ours."

Tsosie is a geneticist and bioethicist at Vanderbilt University in Nashville. She's also a co-founder of the Native BioData Consortium, a sample and data repository - or biobank - located on the sovereign lands of the Cheyenne River Sioux Tribe in Eagle Butte, S.D.

The Native BioData Consortium is one of several new initiatives led by Indigenous scientists to ensure that the production of biomedical knowledge serves Indigenous communities.

First Nations biobank

In Canada, Dr. Nadine Caron, co-director of the Centre for Excellence in Indigenous Health at the University of British Columbia in Vancouver and UBC Northern Medical Program professor at the University of Northern British Columbia, is developing a First Nations biobank that will operate under the umbrella of the proposed Northern Biobank Initiative and serve First Nations in northern B.C.

Along with Laura Arbour and Wyeth Wasserman, Caron is also developing the Silent Genomes Project, which aims to reduce disparities in genetic research for Indigenous children.

Caron says the time for research done by Indigenous scientists that prioritizes Indigenous communities' needs is long overdue.

"There's been too much of what we call 'helicopter research' or 'vampire research,' where researchers come into a community with a question that isn't even a priority for the communities. [They] come in, take what they need and leave and don't even share the results with the community - let alone the potential benefits," Caron told .

If we can somehow help the future generation be part of solutions that we don't even have the questions for yet, that would be phenomenal. - Dr. Nadine Caron

The history of such research goes back decades.

"As long as there has been science, the 'Indigenous other' has been an object - a research object," said Joanna Radin, an associate professor of history at Yale University in New Haven, Conn.

Radin says that after the Second World War, scientists began travelling the world collecting blood samples from Indigenous people. They then froze the samples in biobanks for future use.

"The idea wasn't: We're going to take this and do one test and discard it.... What we're talking about with these biobanks was a recognition that material could be used again and again and again," Radin said.

"And I think what's critical to appreciate is that once the sample was collected, no one went back to consult with communities to say, 'Is it OK if we answer these different questions using this blood?'"

Caron points out that biobanks are a critical part of biomedical research infrastructure. The difference, however, is that the benefits of such research have never been equal.

"First Nations have not had a biobank in this way developed for the purpose of research that will come in the future," she said.

"And so what will be in that biobank, how it will be collected, decisions that will be made are all questions that still remain to be answered by the governance structure that's been established for this First Nation biobank."

'Surveillance capitalism'

For Joseph Yracheta, a biomedical health disparities researcher and co-founder of the Native BioData Consortium, one of the biggest concerns is ownership of not only biological samples but the data derived from them.

Both Yracheta and Tsosie note a troubling trend where biological and genetic data obtained through open-access platforms is becoming commodified. These practices reflect a broader turn toward what American author and Harvard University professor Shoshana Zuboff has called "surveillance capitalism."

In a video produced by the Native BioData Consortium, Yracheta notes that the digital genome market is expected to be worth $50.4 billion by 2025.

Such commodification is one of the many reasons why Yracheta, Tsosie and Caron are pioneering initiatives that include principles of Indigenous data sovereignty.

Yracheta, who's based out of the consortium in South Dakota, says it's about changing laws and research practices so that commitments to diversity, inclusion and equity are fully realized, particularly when it comes to data ownership.

"If we give our data, and nothing on the other side is changed, there's no way that the benefits are going to come back to us and more likely it's going to be exploitative," he said.

"So just like we were exploited for land and crops, medicines and gold and oil, we will be exploited for the biological treasures that are in our genome."

As to what this research can do in the future, Caron says she hopes fairer research methods will give Indigenous communities a choice on whether or not to participate and help pave the way for a new generation of Indigenous scientists.

"If we can somehow help the future generation be part of solutions that we don't even have the questions for yet, that would be phenomenal," she said.

Guests in this episode:
Dr. Nadine Caron is co-director of the Centre for Excellence in Indigenous Health and the First Nations Health Authority Chair in Cancer and Wellness at the University of British Columbia. She's also the UBC Northern Medical Program professor at the University of Northern British Columbia. Dr. Caron is the leader of the Silent Genomes Project and a member of the Sagamok Anishnawbek First Nation.

Joseph Yracheta is a biomedical health disparities researcher and co-founder and vice-president of the Native BioData Consortium. He is of MexIndigenous American heritage and identifies with the P'urhépecha and Rarámurì peoples.

Joanna Radin is an associate professor of history of medicine at Yale University. She's the author of Life on Ice: A History of New Uses for Cold Blood.

Tess Lanzarotta is a postdoctoral fellow in the Science in Human Culture Program at Northwestern University in Illinois and an instructor in the department of history.

Krystal Tsosie is a geneticist and bioethicist at Vanderbilt University, a co-founder of the Native BioData Consortium and a member of the Navajo Nation.

*This episode was produced by Melissa Gismondi.

This episode is part of our series called Body Language - exploring what our bodies express and repress, both literally and symbolically. Find more Body Language episodes here.

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How Indigenous scientists are using biomedical research to seek 'genomic justice' | CBC Radio

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For decades, non-Indigenous scientists have taken samples from Indigenous people for future studies, often without clear consent. But a new generation of Indigenous scientists is taking biomedical research in a new direction - asking important questions about who controls the research process and the data derived from it.

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As a high school student, Katie Bidulock wasn't taught about Indigenous peoples and their histories in Canada, so those lessons were startling when she went on to train as a teacher herself.

"I'm one of a generation that didn't talk about it in school, and I graduated in 2000, before any of the big reports (such as the Truth and Reconciliation Commission reports) came out, so I felt very surprised about the learning I was suddenly doing in university. I was shocked at the history, and whose voices were missing in the learning I had done up to that point."

Now a high school teacher, Bidulock considers it vital to learn - and keep learning - about Indigenous peoples, cultures and issues.

Indigenous Peoples and Canada, a new micro-course created and offered through the University of Alberta's Faculty of Native Studies, has made that continuous learning convenient for Bidulock, who took the short course to build her understanding, both as a professional and as a citizen.

"It's my responsibility as a settler and as an educator to have deep knowledge I can keep current with and share with my students."

(Photo: Supplied)

Inspired by Indigenous Canada, a popular online offering of 12 lessons exploring the diverse histories and contemporary perspectives of Indigenous peoples, the micro-course, which starts Oct. 11, offers a condensed, more accessible version, says instructor Paul Gareau.

"It's a good basic tool for workers in the private and public sectors to engage in. They can apply it to their own work in Indigenous engagement in fields like education, legal structures and government."

The online course, requiring eight to 10 hours of work, is somewhat of "an Indigenous Studies 101," he adds. "It's useful for a vast majority of Canadians who don't have any Indigenous knowledge at all."

Divided into six modules, the lessons explore historical and contemporary experiences of Indigenous peoples, to guide participants in understanding the legacy of settler colonialism and learning about Indigenous self-determination.

"The course focuses on Indigenous resiliency and capacity, to help dispel racist narratives," Gareau says. "It's about shifting your mind to be open to understanding Indigenous experiences a little further, to say let's take a moment to look at how things aren't equitable, and to push back against structural racism, because that will dispossess everyone, every time."

The curriculum includes lessons on Indigenous worldviews and genders, particularly focused on the importance of women to Indigenous governance, leadership and relations. It's a viewpoint that "challenges settler colonial perspectives, which are what lead to issues like racism," says Gareau.

(Photo: Faculty of Native Studies)

Learners also explore resource, economic and land management through the lens of Indigenous relations - showing, for example, how the early fur trade was not created by settlers but was in fact co-built by Indigenous people.

"It shows that Indigenous peoples have always had capacity for engaging in economic activities and governing the land, but through relations, which is different from settler perspectives geared towards capitalism and individualism," Gareau notes.

The course also provides a look at Indigenous governance, treaty and law, "with a focus on showing what treaties are and how they are an important part of how Indigenous peoples govern themselves," he says.

"People taking the course should gain an understanding of how relations work through these legal structures, and also how the state has manipulated some of these treaties and not kept their side of these bargains. This is a history not many settlers are learning."

Also covered in the course are Indigenous experiences of institutionalization in residential and day schools, which dispossessed Indigenous peoples, moving them off their land so it could be used for resource extraction and settler development, Gareau says.

People are also encouraged to think about broader systems like incarceration and church-organized religion, he adds. "It can help learners question the structures we are complicit with now."

And a section of the course challenges the "erasure" of Indigeneity from Canadian society, reinforcing how "Indigenous peoples are still here, still living, and succeeding" in modern society, he adds.

A final chapter focuses on Indigenous activists and artists, showing how their work is vital.

"Indigenous protests are a form of protecting relations, land and water, and political movements emerge because Indigenous artists tell stories of their people," Gareau notes. "We want to show that Indigenous people are engaged and still important."

Bidulock says she now has a deeper understanding of the importance and purpose of their work.

"Sometimes when we learn as non-Indigenous people, we learn about the hard parts of history and then it stops; we don't necessarily talk about the revitalization of community or actions to achieve change. So it was interesting to learn more about the activists and artists who are helping to expand and change the narrative."

Overall, the course has encouraged her to become more of an active ally to Indigenous people, adds Bidulock. One of the class assignments, for example, was to write to a member of Parliament about a pressing issue; she wrote about the need to ensure clean drinking water for Indigenous communities.

"I appreciated being asked to do it, as something that may not impact me directly but that I care deeply about. I'm going to advocate more for Indigenous issues that can benefit from additional voices."

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New micro-course offers 'Indigenous Studies 101' for learners worldwide

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Indigenous Peoples and Canada, a new micro-course offering a condensed, more accessible version of the popular open online course Indigenous Canada, explores the diverse histories and contemporary perspectives of Indigenous peoples.

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WARNING: This story contains details some readers may find distressing.
A newly formed working group within Memorial University's archeology department is offering help to Indigenous communities that want to investigate potential unmarked graves in Newfoundland and Labrador.

After the discovery of human remains in unmarked graves at former residential schools in other parts of Canada, archeology professor Lisa Rankin said she knew questions would likely arise in local Indigenous communities about possible sites in this province.

Rankin, MUN's research chair of Indigenous community archeology, said she and her colleagues have begun working with Indigenous groups to see how they could be of service.

"We're just working through that now," Rankin said last week. "We're here to help them if they want our help."

Rankin said the team is made up of eight people with different skill sets, from archeologists and historical researchers to community representatives from the Innu Nation and the NunatuKavut community council.

She said the early stages of planning have been working to make sure proper supports for research are in place and making information available to groups who may want to do research of their own.

"We don't want to say, 'Hey, we're ready to go.'... If the communities decide that they want to know more information about a known cemetery where there may be graves, for example, we're ready and we will help them," she said.

"These are huge community questions. They need to be talked through in the communities and understood in the communities, and I believe that's a process that is going on now. We're just in the background ready to help."
Do you have information about residential schools? Email your tips to WhereAreThey@cbc.ca
That conversation has already started for Bryn Wood, NunatKavut's director of research, education and culture. He said preliminary background research is underway, and the next step is to consult community members.

"It's important for us to be involved and to make sure that we collaborate with people who are familiar with best practices to support our communities and others in efforts on finding lost children," he said.

The Nunatsiavut government is not participating in the working group at this time. Members of Nunatsiavut and the Innu Nation were unavailable to comment about the working group.

N.L. results could differ from other parts of Canada

Rankin said each community's needs could be different, since each had different experiences.

She said that could also translate to results that are different from other parts of Canada. In Newfoundland and Labrador, research concerns former residential schools students, and Indigenous people who died in hospital in Newfoundland whose bodies were never returned.

"The more significant issue for Indigenous communities in Newfoundland and Labrador may be lost loved ones that went to hospital care in the south in, say, St. Anthony, for example, and never came home," Rankin said.

The Nunatsiavut government participates in a program called Nanilavut, an Inuktitut word meaning "let's find them." Nanilavut's researchers seek the remains and burial sites of Inuit sent south for tuberculosis treatment in the 1940s, '50s and '60s.

Newfoundland and Labrador had five residential schools, the last of which closed in 1980. Given the amount of people living with memories of the schools, Rankin said, research efforts and record-keeping could be different in this province.

"There may be better records about anyone who lost their life at the schools, and about where those people might be," she said.

"It's only a generation away that this had long-term, lasting impacts for our membership and other communities," added Wood.

"So we were really just scratching the surface, I think. It's time to make sure that this work is done in a respectful and meaningful way, using best practices. And I think this committee is a good step in that direction," he said.

High-tech tools

If a request to investigate an unmarked grave was made, the working group could use technology called ground-penetrating radar to begin its search, according to MUN associate archeology professor Vaughan Grimes.

The radar, which Grimes says is about the size of a lawnmower, works as a non-invasive technique that can determine changes within soil. It can show changes related to water content or other organic material, which can be interpreted to show subtle differences between altered and unaltered soil.

However, he said using the radar can be challenging in Newfoundland thanks to the island's terrain.

"A lot of [the terrain] has GPR noise sources like rocks and roots and things like that. So there are inherent challenges to using it in many of the environments in which we have here in Newfoundland," Grimes said.

"In Labrador, there are places where the soil is actually quite uniform.... Because they are uniform, it means that any disturbances will strike a more obvious contrast."

With the team's work still in development, Rankin said, the working group's next steps are still unclear.

"I hope that it plays out the way they want it to, and they get some chance to heal from this," she said. "Here in Newfoundland and Labrador, I think we have more work to do yet to figure out what this situation is going to be. But there's no rush."
Support is available for anyone affected by the lingering effects of residential schools and those who are triggered by the latest reports. A national Indian Residential School crisis line has been set up to provide support for residential school survivors and others affected. People can access emotional and crisis referral services by calling the 24-hour line: 1-866-925-4419. Do you have information about unmarked graves, children who never came home or residential school staff and operations? Email your tips to CBC's new Indigenous-led team investigating residential schools: WhereAreThey@cbc.ca.

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MUN archeology team offering to help Indigenous communities investigate unmarked graves | CBC News

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Memorial University professor Lisa Rankin says the team is made up of eight people of different skill sets, with archeologists, historical researchers and community representatives.

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Ontario has ‘come quite far’ on Indigenous education but there’s much more to be done: report | CBC News

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Publicly funded schools in Ontario have made significant progress on Indigenous education over the last decade, but there’s still more to be done before the province can say it’s fully implemented the education-related calls to action from the Truth and Reconciliation Commission, a new report says.

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Elders and chiefs from the 21 First Nation signatories of the Robinson Huron Treaty at the June 17, 2023, announcement of the proposed settlement.

Another milestone has been reached in the settlement of past compensation in the Robinson Huron Treaty Annuities Case as Canada and Ontario have now signed the settlement agreement.

The federal and provincial governments reached a proposed $10-billion settlement with the Robinson Huron Treaty Litigation Fund (RHTLF), representing the 21 Robinson Huron First Nations, in June, 2023.

The proposed settlement includes $5 billion from Canada and $5 billion from Ontario and will be paid to all 21 First Nations included in the Treaty through community and individual investment, to be determined through the still ongoing community consultations.

The Robinson Huron signatory chiefs and trustees met Jan. 3 to sign the Settlement Agreement.

In a release on Jan. 23, the RHTLF stated that the two governments had signed the agreement, and included an update for treaty signatories.

"The Government of Canada and the Government of Ontario have signed the Settlement Agreement. Meanwhile, your Chief and Council will begin local engagement sessions to provide information and make decisions on fund disbursement at a local level," the statement reads. "Some communities are in the process of their sessions, while other communities have completed their community engagement sessions."

More information about the RHTLF can be found on their website at RHT1850.ca.

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Canada, Ontario sign Robinson Huron Treaty settlement

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The proposed settlement includes $5 billion from Canada and $5 billion from Ontario and will be paid to all 21 First Nations included in the Treaty through community and individual investment

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Dementia projected to surge 273% in Indigenous communities while support services lacking | Globalnews.ca

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New research from the Alzheimer Society projects dementia to surge 273% among Indigenous people in the coming decades

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An Indigenous teacher is appalled that London's public school board may appeal an Ontario Human Rights Tribunal decision which ruled he was the target of discriminatory racial slurs at work.

"They're in total denial about what happened," said William 'Billy' Kenney in an interview with CBC News on Friday. "They just don't want to step up to the plate and admit they've done wrong and they could have done better."

In a Dec. 12 ruling, the human rights tribunal ruled that Kenney, 57, faced a "poisoned" work environment that was "hostile and intolerable."

The tribunal's decision was first reported Thursday by the London Free Press.

Kenney said by leaving open the possibility of an appeal, the Thames Valley District School Board (TVDSB) is ignoring its own policies on preventing and reporting racism.

The tribunal's ruling stems from a 2016 incident at Parkside Collegiate Institute in St. Thomas. Kenney and another teacher renewed a longstanding conflict over access to a technology preparation room, an area open to all teachers. The tribunal heard the other teacher, in complaining about the incident to the school's principal, said Kenney was treating the room "like his own personal reservation."

Adjudicator Karen Dawson also found the other teacher referred to Kenney as a "fat lazy Indian" and said he "should transfer to Saunders to be with more of his own kind." Saunders Secondary has a significant number of Indigenous pupils in its student population.

The tribunal ruled Kenney is entitled to $20,000 in compensation from the school board which the board says it is processing "as ordered."

The other teacher has also been ordered to pay Kenney $2,500. The tribunal ruled the board erred when it transferred Kenney out of the school against his will in 2017. The other teacher was transferred a year later.

In a statement sent to CBC News Friday, a TVDSB spokesperson said the decision to appeal the tribunal's ruling "has not been confirmed."

The board's statement also said the incident "would have been handled differently today."

"The Thames Valley District School Board recognizes the inherent rights of Indigenous Peoples and the need to create and foster a culturally safe environment for Indigenous students and staff," reads the statement.

The board's statement also points out its efforts in recent years to enhance equity and inclusion.

These include

The creation of the First Nations, Métis, and Inuit portfolio.

The addition of System Principal of Indigenous Education and ongoing expansion of the Indigenous. Education team since 2021.

The creation of the equity portfolio in 2020

The creation of guidelines on the non-use of racial slurs.

Anti-racism learning for all staff.

The creation of an equity action plan.

Kenney said the entire conflict could have been avoided if his complaints had been handled properly.

"It's been a long time coming," said Kenney of the ruling. "I just wanted an apology and my name cleared. It should not have have gone this far."

Kenney's lawyer Jennifer Hawn said the board failed by treating the incident as a minor workplace dispute, failing to follow their own reporting rules around allegations of racism.

"There was no recognition of what he went through and the racial component of the situation," she said. "It was treated as a personality conflict between these two gentlemen and the board didn't really investigate past that."

Meanwhile, Kenney said he hasn't returned to the classroom since spring.

Kenney said he's since been diagnosed with post-traumatic stress disorder and has been on a medical leave ever since.

"My career as a teacher is over," he said. "I'm not proud to be a teacher anymore and I'll never get back that feeling."

Kenney said he expects a strong response from Indigenous leaders, which he hopes will encourage the TVDSB to not appeal the tribunal's decision.

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Indigenous teacher appalled at TVDSB's handling of discrimination ruling | CBC News

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An Indigenous teacher is appalled that London's public school board may opt to appeal an Ontario Human Rights Tribunal decision which found he was the target of discriminatory racial slurs at work.

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Team of experts will create open-access, online resource to be adapted as a new Kinesiology course on campus

Teammates of the Haudenosaunee lacrosse team pose for a picture at the U19 Women's World Lacrosse Championships hosted by Trent University in 2019.

Provincial funding is paving the way for the development of a unique kinesiology course on exercise and sport in Indigenous health and wellness.

Dr. Sarah West, associate professor in the Department Biology at Trent University, is the project lead for an application that secured $83,000 from Ontario's Virtual Learning Strategy (VLS) to facilitate the development of an open-access resource focused on Indigenous physical activity and health.

"To our knowledge, there isn't a course focused on physical activity in Indigenous health that is a requirement for a Kinesiology degree in Ontario. This is a great opportunity to emphasize Trent's reputation as a leader in Indigenous knowledge and education," says Professor West.
Consultations on Course Content Creation
The funding will kickstart development of the course, bringing together a team of experts from Trent-including Dr. David Newhouse, director of the Chanie Wenjack School for Indigenous Studies, Dr. Fergal O'Hagan, associate dean (acting), Teaching and Learning, and Mitchell Huguenin, the indigenous pedagogy designer for the Trent Centre for Teaching and Learning-as well as other contributors with relevant knowledge and experiences.

"A course in Indigenous sport and exercise is overdue, so we wanted to make sure this course was developed correctly," Prof. West says. "A big portion of the funding will be used to invest in the input of subject matter experts with Indigenous knowledge and expertise. We are hiring a team of contributors with diverse backgrounds-people from Indigenous Communities, scholars, individuals with lived experiences-who will be official co-designers of the course."

Potential topics to be covered in the course include the history of exercise and sport in Indigenous peoples and communities, the traditional teachings of health and movement, sport and spirituality, changes and challenges, and sport and activity as a contemporary issue.

"We're going into this process being very open to the evolution of content and what comes out, which is a unique process in development of course content and research efforts in general," says Prof. West.

The project team also aims to hire two Indigenous Studies students to contribute to the development of this course.

Available online and on campus

Funded through the province's Ministry of College and Universities and developed by eCampusOntario, the VLS aims to increase open-access resources (e.g. an online course, or other).

The main goal of this project is to make the course available as an open access resource through eCampusOntario, however, the designers also hope that the resource can form the basis of an official course at Trent that would fulfill the Indigenous course requirement.

The team will be developing the course over the next year, with the final module completed and uploaded to eCampusOntario by February 2023.

Indigenous Studies students interested in participating in the development of the course can email Prof. West at sarahwest@trentu.ca.

Learn more about VLS-funded open access resources developed at Trent University.

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Trent to Develop Ontario's First Required Kinesiology Course on Exercise and Sport in Indigenous Health

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Team of experts will create open-access, online resource to be adapted as a new Kinesiology course on campus

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An Edmonton boxer has her sights set on two big belts.

"I step up to the plate every time. I'm not scared of anybody because I know how good I am as well," Vanessa Bradford, also known as "Vicious Vanessa," told CTV News Edmonton.

She says boxing comes naturally to her. So does knocking down barriers.

Next weekend she'll be the first Indigenous woman competing for the Women's International Boxing Association's World and National Championship of Canada.

"It makes me feel so, like, powerful, and just to be a pioneer for more Indigenous women and girls growing up...I feel amazing and I feel very grateful and blessed."

Her coach of nearly two decades shares her feelings.

"I've been happy twice before in life I think. Once was when the Oilers won, second time was when Muhammed Ali came here and fought Semenko, and now Vanessa is going to set precedents," John Mendonca said, adding Bradford is a role model for young female boxers at his gym.

"Girl boxing is on the up climb for sure, 100 per cent. They're showing you they can do everything a guy can do, maybe even better a little bit."

Bradford has her own Indigenous role model, fighter Crystal Arcand from northern Alberta.

"It was really nice to see somebody just like me growing up like, oh look at that, you know? And she was on a world stage. She fought Mohammed Ali's daughter, Laila Ali, so seeing her do that...I was like 'Pfft I can do that.'"

Now, she's hoping to inspire other Indigenous girls to glove up.

"Just try it. Just try. Don't be scared. Just stand in that face of fear and go for it because anything can happen, truly."

Bradford will fight for both belts at the River Cree Casino on March 18.

With files from CTV News Edmonton's Jessica Robb.

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'Grateful and blessed': Edmonton boxer first Indigenous woman to compete for boxing titles

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An Edmonton boxer has her sights set on two big belts.

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Research and data need to be in the hands of Indigenous people, says geneticist

Posted: September 28, 2021

Joseph Yracheta is a biomedical health disparities researcher and co-founder of the Native BioData Consortium. (Submitted by Joseph Yracheta)

Krystal Tsosie says there's a word for the gathering of genetic samples and data from underrepresented populations, including Indigenous people.

"It's just colonialism," Tsosie said. "If we really want to talk about justice and genomic justice, then we really have to talk about data equity. And also empowering data decisions from Indigenous communities like ours."

Tsosie is a geneticist and bioethicist at Vanderbilt University in Nashville. She's also a co-founder of the Native BioData Consortium, a sample and data repository - or biobank - located on the sovereign lands of the Cheyenne River Sioux Tribe in Eagle Butte, S.D.

The Native BioData Consortium is one of several new initiatives led by Indigenous scientists to ensure that the production of biomedical knowledge serves Indigenous communities.

First Nations biobank

In Canada, Dr. Nadine Caron, co-director of the Centre for Excellence in Indigenous Health at the University of British Columbia in Vancouver and UBC Northern Medical Program professor at the University of Northern British Columbia, is developing a First Nations biobank that will operate under the umbrella of the proposed Northern Biobank Initiative and serve First Nations in northern B.C.

Along with Laura Arbour and Wyeth Wasserman, Caron is also developing the Silent Genomes Project, which aims to reduce disparities in genetic research for Indigenous children.

Caron says the time for research done by Indigenous scientists that prioritizes Indigenous communities' needs is long overdue.

"There's been too much of what we call 'helicopter research' or 'vampire research,' where researchers come into a community with a question that isn't even a priority for the communities. [They] come in, take what they need and leave and don't even share the results with the community - let alone the potential benefits," Caron told .

If we can somehow help the future generation be part of solutions that we don't even have the questions for yet, that would be phenomenal. - Dr. Nadine Caron

The history of such research goes back decades.

"As long as there has been science, the 'Indigenous other' has been an object - a research object," said Joanna Radin, an associate professor of history at Yale University in New Haven, Conn.

Radin says that after the Second World War, scientists began travelling the world collecting blood samples from Indigenous people. They then froze the samples in biobanks for future use.

"The idea wasn't: We're going to take this and do one test and discard it.... What we're talking about with these biobanks was a recognition that material could be used again and again and again," Radin said.

"And I think what's critical to appreciate is that once the sample was collected, no one went back to consult with communities to say, 'Is it OK if we answer these different questions using this blood?'"

Dr. Nadine Caron, co-director of the Centre for Excellence in Indigenous Health at the University of British Columbia, is developing a First Nations biobank that will operate under the umbrella of the proposed Northern Biobank Initiative. She says the time for research done by Indigenous scientists that prioritizes Indigenous communities' needs is long overdue. (Jonathan Hayward/The Canadian Press)

Caron points out that biobanks are a critical part of biomedical research infrastructure. The difference, however, is that the benefits of such research have never been equal.

"First Nations have not had a biobank in this way developed for the purpose of research that will come in the future," she said.

"And so what will be in that biobank, how it will be collected, decisions that will be made are all questions that still remain to be answered by the governance structure that's been established for this First Nation biobank."

'Surveillance capitalism'

For Joseph Yracheta, a biomedical health disparities researcher and co-founder of the Native BioData Consortium, one of the biggest concerns is ownership of not only biological samples but the data derived from them.

Both Yracheta and Tsosie note a troubling trend where biological and genetic data obtained through open-access platforms is becoming commodified. These practices reflect a broader turn toward what American author and Harvard University professor Shoshana Zuboff has called "surveillance capitalism."

Geneticist and bioethicist Krystal Tsosie, a co-founder of the Native BioData Consortium, says gathering genetic samples and data from underrepresented populations is 'colonialism.' (J Ray Sanduski)

In a video produced by the Native BioData Consortium, Yracheta notes that the digital genome market is expected to be worth $50.4 billion by 2025.

Such commodification is one of the many reasons why Yracheta, Tsosie and Caron are pioneering initiatives that include principles of Indigenous data sovereignty.

Yracheta, who's based out of the consortium in South Dakota, says it's about changing laws and research practices so that commitments to diversity, inclusion and equity are fully realized, particularly when it comes to data ownership.

"If we give our data, and nothing on the other side is changed, there's no way that the benefits are going to come back to us and more likely it's going to be exploitative," he said.

"So just like we were exploited for land and crops, medicines and gold and oil, we will be exploited for the biological treasures that are in our genome."

As to what this research can do in the future, Caron says she hopes fairer research methods will give Indigenous communities a choice on whether or not to participate and help pave the way for a new generation of Indigenous scientists.

"If we can somehow help the future generation be part of solutions that we don't even have the questions for yet, that would be phenomenal," she said.

Guests in this episode:

Dr. Nadine Caron is co-director of the Centre for Excellence in Indigenous Health and the First Nations Health Authority Chair in Cancer and Wellness at the University of British Columbia. She's also the UBC Northern Medical Program professor at the University of Northern British Columbia. Dr. Caron is the leader of the Silent Genomes Project and a member of the Sagamok Anishnawbek First Nation.

Joseph Yracheta is a biomedical health disparities researcher and co-founder and vice-president of the Native BioData Consortium. He is of MexIndigenous American heritage and identifies with the P'urhépecha and Rarámurì peoples.

Joanna Radin is an associate professor of history of medicine at Yale University. She's the author of Life on Ice: A History of New Uses for Cold Blood.

Tess Lanzarotta is a postdoctoral fellow in the Science in Human Culture Program at Northwestern University in Illinois and an instructor in the department of history.

Krystal Tsosie is a geneticist and bioethicist at Vanderbilt University, a co-founder of the Native BioData Consortium and a member of the Navajo Nation.

*This episode was produced by Melissa Gismondi.

This episode is part of our series called Body Language - exploring what our bodies express and repress, both literally and symbolically. Find more Body Language episodes here.

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How Indigenous scientists are using biomedical research to seek 'genomic justice'

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Posted: September 28, 2021 Krystal Tsosie says there's a word for the gathering of genetic samples and data from underrepresented populations, including Indigenous people. "It's just colonialism," Tsosie said. "If we really want to talk about justice and genomic justice, then we really have to talk about data equity.

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Introduction

Indigenous Peoples in Canada (First Nations, Inuit, and Métis) have Aboriginal rights (including treaty rights) that may include Aboriginal title over significant areas of land. These rights must be taken into account when an enterprise is developing or financing a natural resource, a mining, an energy, or a real estate project or any other project that requires government permits or approvals. The government has a duty to consult and, if appropriate, accommodate Indigenous Peoples to avoid or mitigate any impacts a proposed activity may have on treaty or Aboriginal rights and title. The government may delegate some of these obligations to industry, and, in practice, this is often the case. As a result, in Canada, appropriate engagement with Indigenous Peoples is fundamental to successfully moving any major project or transaction forward and ensuring the continued viability of existing facilities and operations. Often, the right engagement strategy (and its diligent implementation) can mean the difference between success and failure.

The landscape has shifted significantly over the past few years, with major developments in case law and, more recently, government policy.

Aboriginal and Treaty Rights of Indigenous Peoples

The Aboriginal and treaty rights of Indigenous Peoples in Canada are protected under Section 35 of the Canadian Constitution Act, 1982 (Section 35). Section 35 protects remaining Aboriginal title to certain lands in Canada, Aboriginal rights to use lands for certain traditional purposes (such as hunting, fishing, or trapping), and rights conferred on Indigenous Peoples under historical and modern treaties (Section 35, "Rights").

Duty of Consultation and Accommodation

In order to reconcile Section 35 Rights with the sovereignty of the Crown, the federal and provincial governments ("Crown") have a constitutional duty to consult Indigenous Peoples if the Crown is contemplating conduct that may have an adverse effect on their Section 35 Rights.

Examples of Crown conduct that can trigger the duty to consult include decisions to grant surface tenures over public lands, the issuance of new permits or the modification of existing permits (such as environmental or impact assessment certificates), decisions approving the transfer of permits (e.g., in the course of an acquisition), and many others.

The threshold to trigger the Crown's duty to consult is low - it arises when the Crown has knowledge (real or constructive) of the potential existence of Aboriginal rights or title and is contemplating conduct that may adversely affect such rights or title. The duty exists prior to the actual proof of rights or title and even with very minimal evidence of potential harm.

Once triggered, the content of the duty (i.e., what the Crown must do to fulfill it) varies from case to case. At the low end of the spectrum, only the notice and sharing of project-related information may be required. At the high end of the spectrum (where there is a strong case supporting the existence of the Aboriginal rights or title and the potential for an adverse effect is serious), the duty to consult may necessitate concrete measures that mitigate or compensate for the adverse impacts. These measures are referred to as accommodation and may include alterations to the project and/or revenue sharing on the part of the Crown.

Negotiation

The Crown may delegate procedural aspects of consultation to companies and other proponents, but there is no requirement to obtain consent on lands where Aboriginal title has not yet been established through a judicial declaration or a treaty. Recent changes are moving toward regulatory structures that give more weight to consent and consensus building, particularly federal and provincial environmental assessment schemes. Many companies seek to obtain consent with respect to projects and operations that affect lands subject to Aboriginal rights and title claims in advance or in parallel with regulatory processes. In some jurisdictions, primarily in northern Canada, proponents of major development projects are required to negotiate an impact benefit agreement with potentially affected Indigenous Peoples under concluded land claims agreements or legislation governing resource development. Federal and provincial permitting authorities are moving toward giving increasing weight to consent (but stopping short of requiring it or close to it) and at least the requirement to seek to obtain consent where Aboriginal title might be affected.

Regardless of the Crown's approach, by consulting with Indigenous peoples and attempting to address as many of their concerns as possible, proponents have been able to avoid or limit potential opposition to projects and operations and the negative consequences that can result from a lack of communication and engagement with Indigenous Peoples, such as challenges to a government decision to issue a permit or licence based on inadequate consultation.

1.Recent Developments

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

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) describes the rights of Indigenous Peoples around the world and offers guidance on co-operative relationships with Indigenous Peoples based on the principles of equality, partnership, good faith, and mutual respect.

An important aspect of UNDRIP is that of free, prior, and informed consent (FPIC), which, among other things, requires the government to consult and cooperate in good faith with the goal of obtaining the free, prior, and informed consent of Indigenous Peoples before adopting and implementing legislative or administrative measures that may affect them and before approving any project affecting their lands, territories, or other resources. (In situations of extreme impacts, such as relocation or the storage or disposal of hazardous substances, actually obtaining FPIC may be required.)

The federal government has stated its full support of UNDRIP, and some provinces in Canada have done the same.

(b)Government Response to UNDRIP

On December 15, 2015, after six years of hearings into Canada's residential school system, the Truth and Reconciliation Commission of Canada (TRC) released its final report, Honouring the Truth, Reconciling for the Future. The report concluded with 94 Calls to Action to guide reconciliation with First Nations, Inuit and Métis peoples. Many of those recommendations focused on government implementation of UNDRIP.

On June 21, 2021, the federal government brought into force Bill C-15 in response to these calls to implement UNDRIP as a framework for reconciliation in Canada. An Action Plan is being developed in consultation with Indigenous Peoples that will chart a path for the federal government to align existing and Future federal laws with UNDRIP. The Action Plan must be completed by June 2023 and must include the following measures:

To address injustices, combat prejudice and eliminate all forms of violence, racism and discrimination against Indigenous peoples, including youth, children, Elders, persons with disabilities, women, men and gender-diverse and Two-Spirit persons

To promote mutual respect and understanding, as well as good relations, including through human rights education

Related to the monitoring, oversight, follow up, recourse or remedy or other accountability with respect to the implementation of the UN Declaration

For monitoring the implementation of the plan itself and for reviewing and amending the plan

Some provinces have also passed legislation to implement UNDRIP and work on action plans regarding how to meet the objectives of UNDRIP over time is ongoing.

Many corporations are also creating reconciliation policies to lay out their commitment and actions to further reconciliation with Canada's Indigenous Peoples.

(c)Truth and Reconciliation Commission

In 2014, the Truth and Reconciliation Commission of Canada (TRC) recommended 94 calls to action in order to redress the legacy of residential schools and advance the process of Canadian reconciliation. These recommendations include requirements that industry use UNDRIP as a framework for reconciliation and seek FPIC and that the Crown adopt UNDRIP as a framework for reconciliation and adopt the process of seeking to obtain FPIC.

(d)Expanded Roles for Indigenous Peoples in Environmental Assessments and Other Legislation

In August 2019, a new Impact Assessment Act came into force. An overarching theme throughout the new Impact Assessment Act is a focus on Indigenous Peoples to ensure their rights, culture, and traditional knowledge are considered at the various stages of an impact assessment. This legislation broadens project reviews from assessments focused heavily on environmental effects to consideration of a wider range of effects, including more consultation with Indigenous Peoples throughout all stages of the impact assessment process. Related changes have been proposed to other legislation concerning the
environment and project development. Some provinces have recently introduced legislation mirroring these federal changes.

On September 26, 2022, the Impact Assessment Agency of Canada released the "Indigenous Knowledge Policy Framework for Project Reviews and Regulatory Decisions". This framework is a guide to how federal officials consider and protect Indigenous Knowledge in project reviews and regulatory decisions under various acts including the Impact Assessment Act, the Canadian Energy Regulator Act, the Fisheries Act and the Canadian Navigable Waters Act.

2. Considerations for Doing Business in Canada

As a result of this evolving legal framework, Indigenous participation in transactions and projects is rapidly rising across all sectors of the Canadian economy. Proponents and operators are actively seeking agreements with Indigenous Peoples to secure their consent and support for new projects and existing facilities that could potentially affect Section 35 Rights.

At the same time, Indigenous Peoples are pursuing business alliances with the private sector to address infrastructure deficits within their communities, generate wealth, and create economic opportunities for future generations. This is resulting in Indigenous Peoples taking more active roles in relation to development in their territories - from simply being consulted or employed on projects to being equity participants in operating businesses and industrial facilities. For equity participants, there has been an evolution from small equity stakes, or full ownership of small projects, to sophisticated partnerships or other commercial arrangements. It is anticipated that this trend will continue to grow in the coming years.

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There are rights to consider when an enterprise is developing or financing a natural resource, a mining, an energy, or a real estate project or any other

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Introduction

Indigenous Peoples in Canada (First Nations, Inuit, and Métis) have Aboriginal rights (including treaty rights) that may include Aboriginal title over significant areas of land. These rights must be taken into account when an enterprise is developing or financing a natural resource, a mining, an energy, or a real estate project or any other project that requires government permits or approvals. The government has a duty to consult and, if appropriate, accommodate Indigenous Peoples to avoid or mitigate any impacts a proposed activity may have on treaty or Aboriginal rights and title. The government may delegate some of these obligations to industry, and, in practice, this is often the case. As a result, in Canada, appropriate engagement with Indigenous Peoples is fundamental to successfully moving any major project or transaction forward and ensuring the continued viability of existing facilities and operations. Often, the right engagement strategy (and its diligent implementation) can mean the difference between success and failure.

The landscape has shifted significantly over the past few years, with major developments in case law and, more recently, government policy.

Aboriginal and Treaty Rights of Indigenous Peoples

The Aboriginal and treaty rights of Indigenous Peoples in Canada are protected under Section 35 of the Canadian Constitution Act, 1982 (Section 35). Section 35 protects remaining Aboriginal title to certain lands in Canada, Aboriginal rights to use lands for certain traditional purposes (such as hunting, fishing, or trapping), and rights conferred on Indigenous Peoples under historical and modern treaties (Section 35, "Rights").

Duty of Consultation and Accommodation

In order to reconcile Section 35 Rights with the sovereignty of the Crown, the federal and provincial governments ("Crown") have a constitutional duty to consult Indigenous Peoples if the Crown is contemplating conduct that may have an adverse effect on their Section 35 Rights.

Examples of Crown conduct that can trigger the duty to consult include decisions to grant surface tenures over public lands, the issuance of new permits or the modification of existing permits (such as environmental or impact assessment certificates), decisions approving the transfer of permits (e.g., in the course of an acquisition), and many others.

The threshold to trigger the Crown's duty to consult is low - it arises when the Crown has knowledge (real or constructive) of the potential existence of Aboriginal rights or title and is contemplating conduct that may adversely affect such rights or title. The duty exists prior to the actual proof of rights or title and even with very minimal evidence of potential harm.

Once triggered, the content of the duty (i.e., what the Crown must do to fulfill it) varies from case to case. At the low end of the spectrum, only the notice and sharing of project-related information may be required. At the high end of the spectrum (where there is a strong case supporting the existence of the Aboriginal rights or title and the potential for an adverse effect is serious), the duty to consult may necessitate concrete measures that mitigate or compensate for the adverse impacts. These measures are referred to as accommodation and may include alterations to the project and/or revenue sharing on the part of the Crown.

Negotiation

The Crown may delegate procedural aspects of consultation to companies and other proponents, but there is no requirement to obtain consent on lands where Aboriginal title has not yet been established through a judicial declaration or a treaty. Recent changes are moving toward regulatory structures that give more weight to consent and consensus building, particularly federal and provincial environmental assessment schemes. Many companies seek to obtain consent with respect to projects and operations that affect lands subject to Aboriginal rights and title claims in advance or in parallel with regulatory processes. In some jurisdictions, primarily in northern Canada, proponents of major development projects are required to negotiate an impact benefit agreement with potentially affected Indigenous Peoples under concluded land claims agreements or legislation governing resource development. Federal and provincial permitting authorities are moving toward giving increasing weight to consent (but stopping short of requiring it or close to it) and at least the requirement to seek to obtain consent where Aboriginal title might be affected.

Regardless of the Crown's approach, by consulting with Indigenous peoples and attempting to address as many of their concerns as possible, proponents have been able to avoid or limit potential opposition to projects and operations and the negative consequences that can result from a lack of communication and engagement with Indigenous Peoples, such as challenges to a government decision to issue a permit or licence based on inadequate consultation.

1.Recent Developments

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

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) describes the rights of Indigenous Peoples around the world and offers guidance on co-operative relationships with Indigenous Peoples based on the principles of equality, partnership, good faith, and mutual respect.

An important aspect of UNDRIP is that of free, prior, and informed consent (FPIC), which, among other things, requires the government to consult and cooperate in good faith with the goal of obtaining the free, prior, and informed consent of Indigenous Peoples before adopting and implementing legislative or administrative measures that may affect them and before approving any project affecting their lands, territories, or other resources. (In situations of extreme impacts, such as relocation or the storage or disposal of hazardous substances, actually obtaining FPIC may be required.)

The federal government has stated its full support of UNDRIP, and some provinces in Canada have done the same.

(b)Government Response to UNDRIP

On December 15, 2015, after six years of hearings into Canada's residential school system, the Truth and Reconciliation Commission of Canada (TRC) released its final report, Honouring the Truth, Reconciling for the Future. The report concluded with 94 Calls to Action to guide reconciliation with First Nations, Inuit and Métis peoples. Many of those recommendations focused on government implementation of UNDRIP.

On June 21, 2021, the federal government brought into force Bill C-15 in response to these calls to implement UNDRIP as a framework for reconciliation in Canada. An Action Plan is being developed in consultation with Indigenous Peoples that will chart a path for the federal government to align existing and Future federal laws with UNDRIP. The Action Plan must be completed by June 2023 and must include the following measures:

To address injustices, combat prejudice and eliminate all forms of violence, racism and discrimination against Indigenous peoples, including youth, children, Elders, persons with disabilities, women, men and gender-diverse and Two-Spirit persons

To promote mutual respect and understanding, as well as good relations, including through human rights education

Related to the monitoring, oversight, follow up, recourse or remedy or other accountability with respect to the implementation of the UN Declaration

For monitoring the implementation of the plan itself and for reviewing and amending the plan

Some provinces have also passed legislation to implement UNDRIP and work on action plans regarding how to meet the objectives of UNDRIP over time is ongoing.

Many corporations are also creating reconciliation policies to lay out their commitment and actions to further reconciliation with Canada's Indigenous Peoples.

(c)Truth and Reconciliation Commission

In 2014, the Truth and Reconciliation Commission of Canada (TRC) recommended 94 calls to action in order to redress the legacy of residential schools and advance the process of Canadian reconciliation. These recommendations include requirements that industry use UNDRIP as a framework for reconciliation and seek FPIC and that the Crown adopt UNDRIP as a framework for reconciliation and adopt the process of seeking to obtain FPIC.

(d)Expanded Roles for Indigenous Peoples in Environmental Assessments and Other Legislation

In August 2019, a new Impact Assessment Act came into force. An overarching theme throughout the new Impact Assessment Act is a focus on Indigenous Peoples to ensure their rights, culture, and traditional knowledge are considered at the various stages of an impact assessment. This legislation broadens project reviews from assessments focused heavily on environmental effects to consideration of a wider range of effects, including more consultation with Indigenous Peoples throughout all stages of the impact assessment process. Related changes have been proposed to other legislation concerning the
environment and project development. Some provinces have recently introduced legislation mirroring these federal changes.

On September 26, 2022, the Impact Assessment Agency of Canada released the "Indigenous Knowledge Policy Framework for Project Reviews and Regulatory Decisions". This framework is a guide to how federal officials consider and protect Indigenous Knowledge in project reviews and regulatory decisions under various acts including the Impact Assessment Act, the Canadian Energy Regulator Act, the Fisheries Act and the Canadian Navigable Waters Act.

2. Considerations for Doing Business in Canada

As a result of this evolving legal framework, Indigenous participation in transactions and projects is rapidly rising across all sectors of the Canadian economy. Proponents and operators are actively seeking agreements with Indigenous Peoples to secure their consent and support for new projects and existing facilities that could potentially affect Section 35 Rights.

At the same time, Indigenous Peoples are pursuing business alliances with the private sector to address infrastructure deficits within their communities, generate wealth, and create economic opportunities for future generations. This is resulting in Indigenous Peoples taking more active roles in relation to development in their territories - from simply being consulted or employed on projects to being equity participants in operating businesses and industrial facilities. For equity participants, there has been an evolution from small equity stakes, or full ownership of small projects, to sophisticated partnerships or other commercial arrangements. It is anticipated that this trend will continue to grow in the coming years.

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There are rights to consider when an enterprise is developing or financing a natural resource, a mining, an energy, or a real estate project or any other

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While installing a water line last week, a Toronto construction crew came across human remains from a 700-year-old Indigenous burial ground.

After realizing what they'd stumbled upon, workers notified law enforcement. Officials then brought in forensic anthropologist Greg Olson to examine the site on Withrow Avenue, a residential street in the city's Riverdale neighborhood.

Olson, who works for the Ontario Forensic Pathology Service, tells CTV News that the discovery is "definitely a burial of Indigenous remains." The recent find is just one of many similar discoveries that have been made nearby.

"There seems to be a run on them," Olson tells theArt Newspaper's Hadani Ditmars. "This is my fifth confirmation of a Native burial site in the Toronto area in the past four months."

This particular site already has a rich archaeological record. It lies about 30 feet away from a plaque commemorating another discovery of Indigenous remains at what's known as the "Withrow Site" in 1886. Those excavations revealed "a possible 700-year-old ossuary"-a chamber or container housing bones.

In 1986, on the 100th anniversary of that discovery, archaeologist Mima Kapches wrote a research note for the Ontario Archaeological Society journal summing up existing documentation of the Withrow Site.

In her piece, Kapches cited an 1886 account of the find from the Toronto Evening Telegram: "The soil is sandy and easily dug," it read. "Upwards of 30 skeletons seem to have been buried in one pit, and as many more in another a few yards off." A stone ax, a barbed arrowhead, a knife and a chisel made of slate were also unearthed at that time.

Still, Kapches wrote, "what exactly is known about the site is far from clear from the documentary sources available." The plaque at the site notes similar concerns: The 19th-century excavations were "not meticulous," it reads, "and many of the remains were lost."

Last week, Olson examined the new site with this record in mind. He discovered a box of "fragmented long bones," per the Art Newspaper, and caught sight of human bones extending into the pit's sidewall. "I started to remove some of the bone to see what I could determine-but it began to crumble in my hand," he says. "I worked my way back and found a portion of jaw with teeth and found some central incisors that had fallen out."

Those teeth helped Olson learn more about the dead. The molars were worn down by eating stone-ground corn, and the front teeth were of a "shovel-like" shape, which is common in Native American and Asian populations. Olson estimates the newly discovered remains are between 700 and 1,000 years old.

Indigenous settlements in the surrounding area date back as far as 13,000 years, as Jon Johnson, a historian at the University of Toronto and a leader of the Indigenous history group First Story Toronto, tells Candace Maracle of the Canadian Broadcasting Corporation (CBC). Johnson thinks the newly discovered gravesite belongs to the Wendat nation, explaining that when a nearby school was being built in the '70s, construction workers found remains and artifacts from the Wendat people.

"The Wendat have a very long presence in Toronto," he says. "There's hundreds and hundreds of Wendat sites in the Toronto area alone."

The Wendat are an Iroquoian-speaking nation that has long occupied the St. Lawrence Valley and Great Lakes estuary, per the Canadian Encyclopedia. Before 1600, the community was at least 20,000 strong. Just a few decades later, between 1634 and 1642, devastating diseases spread by the Europeans reduced the Wendat population to about 9,000. As Olson tells the CBC, the Wendat people moved around regularly to plant crops in fresh soil. Before they traveled, they would rebury their dead in an ossuary-"exactly what we're finding here."

Olson reinterred the remains and held a tobacco ceremony before closing the area, according to the CBC. To determine the next steps, the provincial bereavement authority is now in talks with the Six Nations and Mississaugas of the Credit First Nation, who share rights to the land, according to the Art Newspaper.

Philip Cote, an Indigenous activist and historian, tells Smithsonian magazine that he and a large group held a "feast sacred fire ceremony" at the burial site "in honor of our ancestors."

The Riverdale neighborhood, where the remains were found, is "rich with Indigenous history," Cote tells CityNews Toronto 's Shauna Hunt and Meredith Bond. "Those people, they have been here a long time, and they are coming to the surface, and they want us to tell their story."

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Construction Workers Discover Indigenous Burial Ground in Toronto

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Researchers who investigated the site estimate that it's about 700 years old

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CBC Radio · Posted: Jan 13, 2022 6:33 PM ET | Last Updated: January 13

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Indigenous archaeologist argues humans may have arrived here 130,000 years ago | CBC Radio

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The dominant story in archaeology has long been that humans came to North America around 12,000 years ago. But Indigenous archaeologist Paulette Steeves points to mounting evidence suggesting human migration may have occurred closer to 130,000 ago.