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List of events and things to do around the province!

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Partake in the colourful celebrations of the Indigenous peoples. All are welcome!

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The Kanien’kehá:ka Onkwawén:na Raotitióhkwa Language and Cultural Center

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The Kanien’kehá:ka Onkwawén:na Raotitióhkwa Language and Cultural Center

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Kanien'kehá:ka Onkwawén:na Raotitióhkwa Language and Cultural Center

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Kanien'kehá:ka Onkwawén:na Raotitióhkwa Language and Cultural Center

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Inuktitut: Ungava/Hudson Dialect Glossary 

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Inuktitut: Ungava/Hudson Dialect Glossary 

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Nunavik-IcE is a digital learning platform developed by Kativik Ilisarniliriniq, the central service provider for trilingual education for all Nunavimmiut. The platform was created to foster ongoing development and sharing of relevant educational resources for Nunavik communities.

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Nunavik-IcE is a digital learning platform developed by Kativik Ilisarniliriniq, the central service provider for trilingual education for all Nunavimmiut. The platform was created to foster ongoing development and sharing of relevant educational resources for Nunavik communities.

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Lesson plans on Inuktitut Language (Ungava/Hudson) and subject area content

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Lesson plans on Inuktitut Language (Ungava/Hudson) and subject area content

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Nunavimmiut

ᓄᓇᕕᒻᒥᐅᑦ

Nunavik inhabitants

Nunavimmiut

ᓄᓇᕕᒻᒥᐅᑦ

Nunavik inhabitants

Thank you to all of our contributors for making this resource possible.

Downloads

Fonts Package PC | Mac

Inuktitut Keyboard PC | Mac

Nunavik-IcE is a digital learning platform developed by Kativik Ilisarniliriniq, the central service provider for trilingual education for all Nunavimmiut. The platform was created to foster ongoing development and sharing of relevant educational resources for Nunavik communities.

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ᓄᓇᕕᒻᒥᐅᑦ Nunavik inhabitants ᓄᓇᕕᒻᒥᐅᑦ Nunavik inhabitants Thank you to all of our contributors for making this resource possible. Downloads Fonts Package PC | Mac Inuktitut Keyboard PC | Mac Nunavik-IcE is a digital learning platform developed by Kativik Ilisarniliriniq, the central service provider for trilingual education for all Nunavimmiut.

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Learn about Wendat language revitalization. The site contains a dictionary, lessons, pronunciation tools and more.

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Wendat is an Iroquoian language, whose close relatives include Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora. It is also related to Wyandot (also called Wandot or Wyandotte), which is a dialect of Wendat that was spoken in Michigan, Kansas and Oklahoma and is now being revitalized as well. Although the language has previously been called Huron or Huron-Wendat, Wendat is the preferred name for this language.

Although Wendat has been dormant or 'sleeping' (i.e. no living speakers) since the second half of the 19th century, there is abundant documentation of the language, primarily dating from the 17th and 18th centuries. Recollect and Jesuit missionaries wrote down the language during their efforts to evangelize the Wendat people. Today, these same documents, consisting of dictionaries, grammars and catechisms, are being used to reawaken the Wendat language.

Since the documentation was written by French missionaries, these individuals often misheard certain Wendat words and simply did not hear certain sounds, such as aspiration (h) and glottal stops. In order to restore the Wendat language to how it was originally spoken, it is necessary to conduct linguistic research. This research, termed 'linguistic reconstruction', consists of analyzing each Wendat verb, noun and particle with information from these historical documents in conjunction with data from its sister languages. Once the root or word has been reconstructed using this historical and comparative information, the form is standardized using the orthographic system adopted by the Huron-Wendat Nation.

The reconstruction process is long and sometimes difficult, but it is an important step in restoring and reinstating our ancestral language in the heart of the Wendat community. Each of the entries found in this online dictionary have been reconstructed and standardized through research conducted by the linguist. On occasion, certain entries may be modified as more research is performed and new comparative Iroquoian linguistic data are made available.

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About Wendat Home Revitalization About Us About Wendat Wendat is an Iroquoian language, whose close relatives include Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora. It is also related to Wyandot (also called Wandot or Wyandotte), which is a dialect of Wendat that was spoken in Michigan, Kansas and Oklahoma and is now being revitalized as [...]

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pinnguaq: Inuktitut Digital Literacy Game Engine

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pinnguaq: Inuktitut Digital Literacy Game Engine

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A collection of fun Scratch activities that students could use to support their Inuktitut language development and digitial competency! The projects could be remixed in Scratch for various dialects or even other languages!

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Introduction

The Inuktitut Digital Literacy Game Engine hosts three games (when launched but educators can add more game iterations they create), designed in partnership with Ilitaqsiniq Nunavut Literacy Council. This learning resource encourages students to practice the Inuktitut language through three simple digital games created in Scratch. These resources are engaging tools for Inuktitut language educators to expand literacy and vocabulary.

Learning Goals

Language educators can use these Scratch-based tools to customize their own small-scale literacy games, using the Teacher's Guide curriculum provided in the link below. After playing all four games in the Inuktitut Digital Literacy Game Engine students will listen, speak, read, and respond personally and critically to oral and other media texts, through a process.

Vocabulary

Scratch is a basic coding language that uses a 'building block' style coding to create animated stories, interactive games, simulations, and beautiful artwork. In using Scratch, learners will be introduced to basic coding concepts and develop their computational thinking skills while bringing their own ideas to life.

Curriculum Links

The following games provide an opportunity to address elements of the Nunavut English Language Arts Curriculum. In addition, offering the opportunity to develop creativity and basic coding skills.

In play, learners are fully absorbed in the learning activity, focussed and engaged. Play creates an enjoyable learning environment. Learners are motivated to continue playing and learning and eager to return.

Materials

Inuktitut Digital Literacy Game Engine is a free, open source game created in 'Scratch,' educators can share these accessible resources in communities with little access to the internet. Educators can access both browser-based or a download option of Scratch here

Brief Overview of Inuktitut Digital Literacy Games

Syllabic Spotter

In the Syllabic Spotter game, players must guide the narwhal to the syllabic characters using the arrow keys on a keyboard or by pressing the arrows on screen. The narwhal directs players to find a particular syllabic character using latin script.

Syllabic Matching Game

In the Syllabic Matching Game there are three sprites with Inuktitut words and three sprites with matching pictures. Students can click on a word then click on the animal they think it matches with, and the game will draw a line to connect the two.

Animal Name Announcer

In the Animal Name Announcer game students practice their pronunciation. In this example, animals are used as the characters in the game. Students can record the pronunciation of each animal's name.

Additional Resources

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Inuktitut Digital Literacy Game Engine - Pinnguaq

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The Inuktitut Digital Literacy Game Engine hosts three games (when launched but educators can add more game iterations they create), designed in partnership with Ilitaqsiniq Nunavut Literacy Council.

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ENGLISH – INNU-AIMUN – FRENCH

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Games, dictionary and cultural information for Inuktitut (and more languages to come).

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Heritage Lab develops cutting-edge AI-powered tools to preserve and promote indigenous languages. Starting with Inuktitut in Nunavik, our solutions include advanced translation platforms, digital archives, and educational technology. We work closely with indigenous communities to create sustainable, culturally-sensitive solutions that bridge traditional knowledge with modern technology.

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Lesson plans by  Tom Dearhouse, Kahnawake

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Lesson plans by  Tom Dearhouse, Kahnawake

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A tri-lingual student/teacher/ community resource site by KI

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Nunavimmiut

ᓄᓇᕕᒻᒥᐅᑦ

Nunavik inhabitants

Nunavimmiut

ᓄᓇᕕᒻᒥᐅᑦ

Nunavik inhabitants

Thank you to all of our contributors for making this resource possible.

Downloads

Fonts Package PC | Mac

Inuktitut Keyboard PC | Mac

Nunavik-IcE is a digital learning platform developed by Kativik Ilisarniliriniq, the central service provider for trilingual education for all Nunavimmiut. The platform was created to foster ongoing development and sharing of relevant educational resources for Nunavik communities.

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ᓄᓇᕕᒻᒥᐅᑦ Nunavik inhabitants ᓄᓇᕕᒻᒥᐅᑦ Nunavik inhabitants Thank you to all of our contributors for making this resource possible. Downloads Fonts Package PC | Mac Inuktitut Keyboard PC | Mac Nunavik-IcE is a digital learning platform developed by Kativik Ilisarniliriniq, the central service provider for trilingual education for all Nunavimmiut.

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A page to learn more about current realities in Nunavik. There is a page for each of the 14 communities, which contains information about the community and its history.

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nunavik inuit nunangat makivvik corporation rights sovereignty communities economic development research development native land aboriginals indigenous makivik

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An indigenous political organization representing the Inuit if Nunavik since 1978 - Makivik

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Page for Children. This section of the ICC site is suitable for elementary level students. It contains some language tools and additional resources.

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Inuit Circumpolar Council Canada | United Voice of the Arctic

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ICC Kids | Inuit Circumpolar Council Canada

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Inuit are distinctive group of Indigenous Peoples in Canada and are different from our First Nations and Metis relatives. Distinctive means that we have different cultures, traditions, language and we also come from different places

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Check out the parks and the our culture section of the website to learn more about Nunavik and Inuit living in Nunavik.

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Au Nunavik, la vie bat au rythme des saisons, se déroule au son de l'inuktitut. Caribous sur l'horizon, vous baignez dans la culture inuite, bien vivante. Vous êtes nos invités, vivez l'expérience nordique, avec nous.

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Au Nunavik, la vie bat au rythme des saisons, se déroule au son de l'inuktitut. Caribous sur l'horizon, vous baignez dans la culture inuite, bien vivante. Vous êtes nos invités, vivez l'expérience nordique, avec nous.

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Information about Nunavik and it's 14 communities: via Avataq (EN)

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Information about Nunavik and it's 14 communities: via Avataq (EN)

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Short text by Taamusi Qumaq (1992), made available through avataq

Could be used for elementary cycle 3+

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The vast area of Northern Québec now known as Nunavik [the place where we live] extends over 560,000 square kilometres. For approximately 4000 years, various human groups occupied this territory. The Inuit arrived in the Canadian Arctic 700 to 800 years ago and now inhabit the entire circumpolar region.

Towards the end of the 19th Century, the arrival in the North of the Qallunaat (the Inuit word for Whites) profoundly changed the Inuit traditional way of life. Before the arrival of European and American whalers, missionaries, and especially fur traders, the Inuit lived a nomadic way of life.

In the 1950s, new governmental services - especially with regards to education, health and social assistance - had the effect of forcing the Inuit to become sedentary, and their way of life changed dramatically.

In the 1960s and '70s, the Québec government gradually took over from Ottawa the task of providing services to the Inuit. At the same time, the Inuit were in the process of finding ways to reaffirm their identity and manage their own destiny, and this led to the signing, in 1975, of the James Bay and Northern Quebec Agreement. The agreement gave the Inuit broad responsibilities over economic and social development, education, environment and management of the region.

There are no better descriptions of the region of Nunavik than in the writings of Taamusi Qumaq, an Inuit elder who, throughout his life, played a leading role among his people, and earned their respect and affection.

Among his accomplishments, Taamusi Qumaq helped establish the cooperative in Puvirnituq, was a vocal opponent of the James Bay and Northern Quebec Agreement, served on the task forces on education and on justice, and created a museum in his community dedicated to Inuit traditions. He also wrote and published both an encyclopedia and a dictionary of the Inuktitut language. In recognition of his contributions, Taamusi Qumaq was awarded numerous honors, including the Polar Prize for scientific research, the Order of Canada, the Order of Quebec, and the Centennial Medal. Taamusi Qumaq died in 1993, at the age of 79. Now we will let Taamusi's own words speak for themselves, as he describes his native land and his people.

"I would like to talk to you about the names the Inuit have given to the places they inhabit today; the place names of Nunavik are far too numerous, however, for me to mention them all [ 1] . The reason there are so many names attached to our territory is that our ancestors used them to identify and recognize the places they visited. "

Texte par Taamusi Qumaq (1992)

Source: McCaffrey, Moira et al. Wrapped in the Colours of the Earth. McCord Museum of Canadian History, Montréal, 1992, p. 104-124. Reproduced with the permission of the McCord Museum.

[ 1] The Inuit population figures quoted in the next section date from 1992. Since then, all the communities have grown. For further information on Inuit place names, consult Müller-Wille 1987.

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The Region of Nunavik - The land - Nunavimmiuts - Avataq

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ITK: Learn About Inuit and how this organization is representing Inuit from across Canada 

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ITK: Learn About Inuit and how this organization is representing Inuit from across Canada 

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Learn about this national organizations that represents Inuit in Canada.

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In recent years, Canadians have been confronted with a tidal wave of false claims to Indigenous identity. These cases take advantage of the uncertainty many Canadians have surrounding Indigenous identity. Fraudulent claimants often change their stories over time and use aggressive measures to silence those who question them.

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National Representational Organization for Inuit in Canada

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Inuit Tapiriit Kanatami works to improve the health and wellbeing of Inuit in Canada through research, advocacy, public outreach and education.

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Voices from the Land / les voix du territoire

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Voices from the Land / les voix du territoire

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A website by FNEC and partners

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Les Voix du Territoire / Voices From the Land

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Les Voix du Territoire Apprendre • Partager • Transmettre

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Did you know that Nunavik is situated in northern Quebec?

Learn about one of the four Inuit homelands in Canada.

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Located along Hudson Bay and on the Ungava Peninsula, Nunavik is one of four Inuit homelands in Canada that make up Inuit Nunangat. The political, cultural and economic administrations of Nunavik are managed by the Makivik Corporation. The corporation is guided by elected officials, including a president, executive council and board of directors.

Between the dualistic nations of Canada and Quebec, Inuit in Nunavik have established their own distinct place and identity. Makivik, which in Inuktitut means "To Rise Up," is a fitting name for an organization mandated to protect the rights, interests and financial compensation provided by the 1975 James Bay and Northern Quebec Agreement (the first comprehensive Inuit land claim in Canada) and the more recent offshore Nunavik Inuit Land Claims Agreement that came into effect in 2007.

Makivik, which in Inuktitut means "To Rise Up," is a fitting name for an organization mandated to protect the rights, interests and financial compensation provided by the 1975 James Bay and Northern Quebec Agreement.

In 1971, the Quebec government announced the "project of the century" - the James Bay project. This hydroelectric development project would massively change the face of northern Quebec, diverting several major rivers and their watersheds. The rights of the Inuit and Cree who lived in northern James Bay and northern Quebec were ignored. A young Inuk named Charlie Watt assembled a group of Inuit and created the Northern Quebec Inuit Association (NQIA). Watt would later go on to serve in the Senate for 34 years until his retirement as senator in 2018 when he was elected to lead Makivik as president.

Joining forces with the Quebec Association of Indians, Inuit applied to the Quebec Superior Court in 1972 for an injunction to stop the James Bay project. The ruling in their favour was quickly overturned by the court. However, events had been unleashed leading to an out-of-court settlement that was the historic James Bay and Northern Quebec Agreement. The agreement was signed in November 1975, becoming the first major comprehensive land claims agreement in Northern Canada, heralding a new era in Indigenous land claims.

Map of Nunavik

The Makivik Corporation's distinct mandate ranges from owning and operating large profitable business enterprises and generating jobs for Inuit, to social economic development, improving housing conditions and protecting the Inuit language, culture and natural environment. In 1975 when the first agreement was signed, it took the position that "settling Inuit land claims" must be viewed in the context of a "new beginning" in terms of developing and implementing a new relationship and way of doing business with both the federal government and Quebec government.

Throughout its history, Makivik has also recognized the importance of participating on the broader national political agenda. Nunavik Inuit were key players during constitutional negotiations in 1982 that affirmed Inuit rights in the Constitution and offered constitutional protection to comprehensive land claims agreements.

In addition to settling land claims and providing financial compensation, the 1975 agreement, together with the later 2007 offshore agreement, defines Indigenous rights for Nunavimmiut (Inuit from Nunavik). These agreements are the basis for relations between Inuit and their neighbours as well as with different levels of federal and provincial governments. The agreements enshrine harvesting rights and resource management regimes and establish land categories of varying degrees of Indigenous and Crown control. School boards were created, health services were restructured and regional governments were established, all to help Inuit flourish in Nunavik.

Thirty years after the initial claim was signed, Makivik Corporation and the federal government concluded a 14-year process with the successful negotiation and creation of the Nunavik Inuit Land Claims Agreement in 2007. This agreement covers the management of offshore areas and islands in the Hudson and Ungava bay areas for harvesting, transportation and resource development. Nunavik is well positioned to benefit from the new opportunities provided by the NILCA. With more than 30 years of land claims implementation experience, these new rights and compensation will be put to good use to improve the economic and social well-being of Inuit in Nunavik.

Nunavik snowmobiler

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Located along Hudson Bay and on the Ungava Peninsula, Nunavik is one of four Inuit homelands in Canada that make up Inuit Nunangat. The political, cultural and economic administrations of Nunavik are managed by the Makivik Corporation. The corporation is guided by elected officials, including a president, executive council and board of directors.

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Map of First Nations and Inuit Communities in Quebec (EN&FR)

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Map of First Nations and Inuit Communities in Quebec (EN&FR)

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There are 8 Indigenous Nations in the Algonquian linguistic family that have established communities in the province of Quebec.

They are:

Abenakis,

Algonquins,

Atikamekw,

Crees,

Innus,

Maliseet,

MicMacs

Naskapis

There are also 2 Indigenous Nations with communities located in 'Quebec' that identify as part of the Iroquoian linguistic family:

They are:

Hurons-Wendat

Kanienʼkehá:ka (Kanienʼkehá:ka is the self-identified and preferred name. This nation is sometimes known as the Mohawk Nation by the French and English.)

The Inuit Nation is also located in Nunavik, the northern region of the province of 'Quebec'. There are 14 Inuit communities established in Nunavik.

Check out the map to learn where different Indigenous communities are located throughout the province.

Please note: While this map identifies Indigenous communities in 'Quebec'. Many Indigenous Peoples live elsewhere in the province or identify as members of other Indigenous Nations.

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This map provides an overview of First Nations and Indigenous communities in Quebec.

Indigenous populations in Quebec

Definitions

Toponym:

The term "toponym" generally refers to reserves, Indian lands, establishments or other land bases.

Community name:

The choice of a name belongs to the community, which explains unilingual presentation of certain names.

Residents:

The term "residents" means that the persons reside in the community to which they are aﬃliated.

Non-residents:

The term "non-residents" means that the persons do not reside in the community to which they are aﬃliated.

Algonquian linguistic family

Iroquoian linguistic family

General list

Persons entitled to registration are registered in accordance with the Indian Act. This serves to determine the number of residents and non-residents for each community.

Source: Indigenous Services Canada, Indian Register, December 31, 2022.

Eskimo-Aleut linguistic family

Inuit

Inuit are registered as beneﬁciaries of the James Bay and Northern Quebec Agreement. This serves to determine the number of residents and non-residents for each municipality.

Source: Ministère de la Santé et des Services sociaux du Québec, December 31, 2022

Grand Total

The grand total includes all First Nations members registered in accordance with the Indian Act as well as the Inuit registered as beneficiaries of the James Bay and Northern Quebec Agreement.

Map sources

This document is for informative purposes only and doesn't guarantee the validity, accuracy or applicability of the information it holds. Indigenous Services Canada isn't responsible or liable for any errors, inaccuracies or omissions in this document.

Indigenous Services Canada, Band Governance Management System.

Indigenous Services Canada, Geomatics Services.

Satellite Image: Natural Resources Canada, National Atlas of Canada.© Department of Natural Resources Canada. All rights reserved.

For information regarding reproduction rights, please contact: communicationspublications@sac-isc.gc.ca

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This map provides an overview of First Nations and Indigenous communities in Quebec. Toponym: The term "toponym" generally refers to reserves, Indian lands, establishments or other land bases. Community name: The choice of a name belongs to the community, which explains unilingual presentation of certain names.

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Ausuittuq: Learn about the High Arctic Relocations

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Ausuittuq: Learn about the High Arctic Relocations

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Larry Audlaluk explains the political context of the High Arctic relocation and the creation of Ausuittuq (Grise Fiord), Nunavut.

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W8banaki, formerly le Grand Conseil de la Nation Waban-Aki Inc., Website

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W8banaki, formerly le Grand Conseil de la Nation Waban-Aki Inc., Website

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LEarn more about the history and current realities of the W8banaki Nation in Quebec

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[1] Honorius Provost, Les Abénaquis sur la Chaudière, Québec, Éditions de la Nouvelle-France, 1983, p. 7.

[4] Ndakina, op.cit., p. 14-15, 17-18; Bruce J. Bourque, "Ethnicity on the Maritime Peninsula, 1600-1759", Ethnohistory, 36, 3 (summer 1989), p. 257-260; William G. Ganong, A Monograph of Historical Sites in the Province of New Brunswick, Ottawa, Hope & Sons, 1899, p. 217; Joseph-Anselme Maurault, Histoire des Abénakis : depuis 1605 jusqu'à nos jours, Sorel, Typographic workshop by the "Gazette de Sorel", 1866, p. 4-7.

THE W8BANAKIAK PRIOR TO THE ARRIVAL OF EUROPEANS

[1] Ndakina Office, op.cit., p. 15-17; Barry Rodrigue, "L'apparition humaine", in Serge Courville et al., Histoire de Beauce-Etchemin-Amiante, Sainte-Foy, Institut québécois de recherche sur la culture, 2003, p. 79; Honorius Provost, Chaudière-Kennebec : grand chemin séculaire, Québec, Garneau, 1974, p. 65-66; William A. Haviland, Marjory W. Power, The Original Vermonteers: Native Inhabitants, Past and Present, Hanover, University Press of New England, 1994, p. 158-159; Jack A. Frisch, Cognatic Kinship Organization Among the Northeast Algonkians, Halifax, Dept. of Anthropology, Saint Mary's University, 1977, p. 31-34; Kenneth M. Morrison, "The People of the Dawn: the Abnaki and their relations with New England and New France, 1600-1727", doctoral thesis (history), Orono, University of Maine, 1975, p. 26-27.

[3] Treyvaud, Plourde, op.cit., p. 29-31,80; William A. Farley, Gabriel Hrynick, "A Quantitative Dwelling-Scale Approach to the Social Implications of Maize Horticulture in New England", American Antiquity, 84, 2 (April 2019), p. 274-276, 280-281; Dean R. Snow, "Eastern Abenaki", in Bruce G. Trigger, dir., Handbook of North American Indians, vol. 15: Northeast, Washington D.C., Smithsonian Institution, 1978, p. 138-139.

[4] John H. Hart, William A. Lovis, "Reevaluating What We Know About the Histories of Maize in Northeastern North America: A Review of Current Evidence", Journal of Archaeological Research, 21, 3 (June 2013), p. 194-195; Bourque, op.cit., p. 88-89, 143-144; Calloway, The Abenaki, op.cit., p. 20-21.

[5] Treyvaud, Plourde, op.cit., p. 31, 63; Calloway, The Abenaki, op.cit., p. 16-18; Harald E.L. Prins, "Children of Gluskap: Wabanaki Indians on the Eve of the European Invasion", in Emerson W. Baker et al., American Beginnings: Exploration, Culture, and Cartography in the Land of Norumbega, Lincoln, University of Nebraska Press, 1994, p. 99-100, 102-104; Hart, Lovis, loc.cit., p. 178; Dean R. Snow, The Archaeology of New England, New York, Academic Press, 1980, p. 44-49, 56.

AT THE HEART OF COLONIAL RIVALRIES

[2] Harald E.L. Prins, Bunny McBride, Asticou's Island Domain: Wabanaki Peoples at Mount Desert Island, 1500-2000, vol. 1, Boston, National Park Service, U.S. Department of the Interiror, 2007, p. 1, 56, 144; Calloway, The Western Abenakis of Vermont, op.cit., p. 22-23, 40, 43; K. Morrison, loc.cit., p. 115; Provost, Les Abénaquis sur la Chaudière, op.cit., p. 8.

[3] Pierre-François-Xavier de Charlevoix, Histoire et description générale de la Nouvelle-France, vol. 1, Paris, Rolin Fils, 1744, p. 130-131, 520-521; Camille de Rochemonteix, Les Jésuites et la Nouvelle-France au XVIIIe siècle d'après des documents inédits, vol. 2, Paris, Alphone Picard et fils, 1906, p. 12-19; Jean-François Lozier, Flesh Reborn: The Saint Lawrence Valley Mission Settlements through the Seventeenth Century, Montréal and Kingston, McGill-Queen's University Press, 2018, p. 222-257; Colin G. Calloway, New Worlds for All: Indians, Europeans, and the Remaking of Early America, Baltimore, Johns Hopkins University Press, 1997, p. 108, 115, 117, 146.

[4] Harald E.L. Prins, "The Crooked Path of Dummer's Treaty: Anglo_Wabanaki-Diplomacy and the Quest for Aboriginal Rights", in Hans C. Wolfart, dir., Actes du 33e Congrès des Algonquinistes, Winnipeg, University of Manitoba Press, 2002, p. 362-365, 374; John Grenier, The Far Reaches of Empire: War in Nova Scotia, 1710-1760, Norman, University of Oklahoma Press, 2008, p. xiv; Jean-Pierre Sawaya, La Fédération des Sept Feux de la vallée du Saint-Laurent, XVIIe-XVIIIe siècles, Québec, Septentrion, 1998, p. 145-148.

[5] Calloway, New Worlds for All, op.cit., p. 142, 146; John Dickinson, "La population autochtone", in Serge Courville, dir., Population et territoire, Québec, Presses de l'Université Laval, 1996, p. 15-17; Maurault, op.cit., p. 176-177; Sévigny, op.cit., p. 117-167.

PERPETUATING TRADITIONAL PRACTICES

[1] Maurault, op.cit., p. 176-177; Thomas-Marie Charland, Les Abénakis d'Odanak, Montréal, Lévrier, 1964, p. 325-326; Gwen Barry, "La " piste Bécancour : des campements abénaquis dans l'arrière-pays", Recherches amérindiennes au Québec, vol. 33, no. 2, 2003, p. 93-100; Jean-Pierre Kesteman, "Un espace amérindien", in Jean-Pierre Kesteman, Peter Southam and Diane Saint-Pierre, Histoire des Cantons de l'Est, Québec, Presses de l'Université Laval, 1998, p. 75; Joseph Bouchette, A Topographical Dictionary of the Province of Lower Canada, London, Longman, Rees, Orme, Brown, Green, and Longman, 1832.

[2] Jean-Pierre Kesteman, "Les débuts du peuplement", in Jean-Pierre Kesteman, Peter Southam and Diane Saint-Pierre, Histoire des Cantons de l'Est, Québec, Presses de l'Université Laval, 1998, p. 88-98, 108-124; T. Charland, op.cit., p. 326-329; Claude Gélinas, "La Mauricie des Abénaquis au XIX e siècle", Recherches amérindiennes au Québec, vol. 33, no. 2, 2003, p. 44-56.

[4] Gaby Pelletier, Abenaki Basketry, Ottawa, Canadian Museum of Man, 1982, p. 5-7; Marie-Line Audet, "Protéger, transformer : l'agent des Sauvages et la réserve des Abénaquis de la rivière Saint-François (Québec), 1873-1889", Master's thesis (history), Trois-Rivières, Université du Québec à Trois-Rivières, 2011, p. 55-58.

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History of the Nation W8BANAKI NATION Of Algonquian origin, the name W8banaki is a combination of the words "W8ban" (light, or dawn) and "Aki" (land), meaning "People of the Dawn". Other recognized meanings are "People of the East" and "People of the Rising Sun". The plural of W8banaki is W8banakiak, which is formed by adding [...]

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Aln8ba8dwaw8gan - wW8banakiak language tool

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Aln8ba8dwaw8gan - wW8banakiak language tool

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A free language tool with different level courses.

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located in Odanak; they offer exhibits, educational activities and more

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General information and boutique: [email protected]

Archives and collections: [email protected]

Johanne Lachapelle, Admission Attendant: [email protected]

Joyce Panadis, Housekeeping Attendant: [email protected]

Patricia Lachapelle, Collections responsible : [email protected]

Sigwanis Lachapelle, Senior Guide: [email protected]

Vicky Desfossés-Bégin, General Manager : [email protected]

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General information and boutique: [email protected] Archives and collections: [email protected] Johanne Lachapelle, Admission Attendant: [email protected] Joyce Panadis, Housekeeping Attendant: [email protected] Patricia Lachapelle, Collections responsible : [email protected] Sigwanis Lachapelle, Senior Guide: [email protected] Vicky Desfossés-Bégin, General Manager : [email protected]

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 First Voices: Kanien'kehá:ka (EN and Kanyen'kéha)

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 First Voices: Kanien'kehá:ka (EN and Kanyen'kéha)

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The Kanien'kehá:ka people page on the First Voices website contains information about the Nation, as well as photos, language learning tools and a kids portal with songs, stories, games and more.

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FirstVoices is a suite of web-based tools and services designed to support Indigenous people engaged in language archiving, language teaching and culture revitalization.

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Videos and games for individuals learning Inuttitut. Site is in. French, English, Syllabics and Roman orthograph. Based out of Iqaluit, Nunavut. So most likely Qikiqtaaluup nigianimiutut (South Qikiqtaaluk) dialect.

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A French website that contains information about the history and current realities of people living in Wolinak

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A tri-lingual website for students, with an accompanying teaching guide (https://minwashin.org/wp-content/uploads/2022/04/NIN-Pedagogical-Guide-WEB.pdf).

The teachers guide helps support educators in bringing Indigenous knowledges and worldviews into their pedagogical practice, beyond just the social science curriculum. It is aligned with Quebec programs.

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NIN / I AM Nin I am Je suis Anicinabemowin ka apitendjigadek enisidjigan Owe keko mitasopipon nikan, anishinabe icikicwewin kata kanwapitcikate. Kitci nakickotatiek ka otci ocitcikatek "NIN" ka icinikatimak. Ki mitonentcikate aninabemowin. Ki ocite ocitcikanan, atisokanan, weckatc Anishinabek o pimatisiwina, aki

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Resources from the Kitigan Zibi website

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Learning Anishinabemowin (Algonquin) – Kitigan Zibi

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A bit of history about Kahnawá:ke (Kahnawákeró:non) (EN)

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A bit of history about Kahnawá:ke (Kahnawákeró:non) (EN)

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Learn a bit of history about the Kanien’kehá:ka ( sometimes referred to by English and French as the Mohawk Nation)  community of Kahnawá:ke.

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History of Kahnawá:ke

The Mohawks of Kahnawá:ke (Kahnawákeró:non) are an ancient people with a vibrant culture and rich history. We are one of the eight communities that make up the Mohawk (Kanien:keha'ka) Nation and have historic, political and cultural ties based on Honor, Trust and Respect to the Oneida, Seneca, Onondaga, Cayuga and Tuscarora Nations of the Northeastern part of North America.

In ancient times, these nations achieved a major and innovative development by forming a Confederacy and devising a system of governance known as the Great Law of Peace. In all of the world's history, there are very few examples of such a coming together of nations for the purpose of peace; the formation of the Iroquois (Haudenosaunee) Confederacy is one of them.

The Creation Story , along with the Great Law of Peace, the concept of the Seventh Generation, the Two Row Wampum Treaty and the Confederacy, form the basis of our beliefs, values, traditions, philosophies and unique world view. The founding of the Confederacy demonstrates to us the value of working together in a respectful and peaceful manner; the Great Law provides a democratic model for governing ourselves; our Creation Story explains how we came to be on this earth and what our duties are as human beings; the Two Row Wampum instructs us on how to interrelate with other governments and nations; and the concept of the Seventh Generation reminds us to be respectful of future generations. The contemporary community of Kahnawá:ke has sustained itself and built on its rich cultural background.

Many significant events and poignant moments mark our history. During the 17th and 18th centuries, when the British and French were establishing themselves and fighting each other for control of North America, the Kanien'keha'ka found themselves wedged between these two colonial rivals. Their traditional territory was situated between the fur trading posts established at Quebec City by the French and at Albany by the British. Independent and military strong, the Kanien'keha'ka used the colonial rivalry, their geographic location and their exceptional diplomatic skills to their political and economic advantage.

During that same period of time, the present day site of Kahnawá:ke, located approximately 10 kilometers from the city of Montreal, proved to be another strategic location politically, economically and militarily. A group of Kanien'kehaka that were established near what is now Montreal, called on their brothers from the south to reinforce their numbers so as to better provide for the requirements of the expanding fur trade. Politically, they organized the community in accordance with the Great Law and maintained kinship ties to the community near Albany. The resettlement proved to be advantageous economically as the Kahnawakehró:non opened up the trade route for furs and other goods to Albany.

During the War of 1812, Kahnawakehró:non were recognized for distinguishing themselves during two attempts by the Americans to invade Canada. In 1813, the American army was moving towards Montreal by the Chateauguay River. To protect their territory, a force was organized and together with the British and French, they pushed back the Americans. In 1814, the Mohawks of Kahnawá:ke joined Akwesasne, Kanesatake and Six Nations in the Battle of Beaver Dam. Lieutenant Fitzgibbon, Commander of the troops, acknowledged that 'not a shot was fired by any but the Indians. They beat the American detachment into a state of terror.

After the War of 1812, our independent and self-sustaining life would change dramatically. Within less than a hundred years, repressive government legislation, such as the 1876 Indian Act, would ravage a thousand years of our political growth, social development and economic prosperity. The Indian Act and subsequent government policies suppressed our Traditional government, attempted to "civilize" and assimilate us into mainstream society, prohibited the use of our language and the practice of our culture, diminished our land base, determined who is eligible to be an "Indian" based on a legal definition, and removed our authority to determine our own affairs and placed it in the hands of the Minister of the Department of Indian Affairs.

Throughout our lives we have shown our resiliency and our ability to adapt to the ever-changing circumstances which form so much a part of our history. From the time of our Creation to the imposition of the Indian Act, we have responded to these challenges with the same tenacity, dignity, resourcefulness and hope, which have guided us throughout time. Now in the 21st century, we are shedding the last remnants of the Indian Act. We have directed our attention to our internal affairs and are in the process of strengthening our links to our proud heritage and rebuilding on the philosophies and principles contained within the Great Law, the Two Row Wampum Treaty, our Creation Story and the Seventh Generation, with Honor, Trust and Respect.

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The Mohawks of Kahnawá:ke (Kahnawákeró:non) are an ancient people with a vibrant culture and rich history. We are one of the eight communities that make up the Mohawk (Kanien:keha'ka) Nation and have historic, political and cultural ties based on Honor, Trust and Respect to the Oneida, Seneca, Onondaga, Cayuga and Tuscarora Nations of the Northeastern part of North America.

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A Cartograf activity that was designed by cycle 3 elementary students. It can be duplicated and modified to suit your students' needs and interests.

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Have you ever wanted to learn more about Northern Quebec? Explore the Nunavik region using the new "Explore Nunavik" Cartograf scenario.

In the description box, you will find a list of activities or challenges to complete using the map. You can also duplicate the map and add your own points and activities!
TO ACCESS AND DUPLICATE THIS SCENARIO, CLICK HERE
This page is also available in:

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Cartograf scenario: The Inuit around 1980 and 2020

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Have you ever wanted to learn more about Northern Quebec? Explore the Nunavik region using the new "Explore Nunavik" Cartograf scenario. In the description box, you will find a list of activities or challenges to complete using the map. You can also duplicate the map and add your own points and activities!

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Contains information about the history and current realities of people living in Ondanak

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The Abenakis population has doubled over the last decade and now stands at 2101 members. There are just under 400 Abenaki living in two (2) communities with a total area of less than seven square kilometres.

Odanak and Wôlinak are residential communities near Trois-Rivieres and Sorel. The development of tourism projects has allowed the Abenakis to promote their economy while preserving their culture and traditions. For example, since 1960, the Odanak Historical Society manages the first and one of the largest Aboriginal museums in Quebec, a few miles from the Quebec-Montreal axis. The Abenaki Museum welcomes more than 5,000 visitors each year.

Several Abenaki companies have been very successful: Wôlinak, General Fiberglass Enr. employs a dozen natives and has annual sales of more than three (3) million dollars. Odanak , is now active in transportation and distribution. And lets not forget the Calumet restaurant, Dépan-O-Gas convenience store, fromagerie Odanak, etc. Also, among well known Abenaki there is filmmaker Alanis Obomsawin (NFB), the singer Sylvie Bernard and the ex Radio-Canada host Jean-Paul Nolet.

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YESTERDAY The Abenaki settled in the Sillery region of Quebec between 1676 and 1680, and subsequently, for about twenty years, lived on the banks of the Chaudiere River near the falls, before settling in Odanak and Wôlinak in the early eighteenth century. Their name was derived from

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A website with information about the Anishinabeg Nation and territory. It has links to several Anishnabeg community websites so you can learn more about the Anishnabeg communities in your local region.

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Learn about the Huron Wendat Nation today. They also have a section of the site to learn about the history of the Nation as well.

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Wendake est la seule communauté au Canada où l'on retrouve la Nation huronne-wendat. Depuis des temps immémoriaux, les Hurons-Wendat ont occupé l'estuaire et la vallée du Saint-Laurent, notre majestueuse Grande Rivière, jusqu'à la région des Grands Lacs.

C'est le Grand Chef huron-wendat Donnacona qui a accueilli, à Stadaconé, l'explorateur Jacques Cartier lors de son périple à la recherche des Indes, dans les années 1530.

Les armoiries de la Nation huronne-wendat sont composées d'éléments représentant sa culture, son territoire et son histoire. Elles apparaissent sur tout document émis par le Conseil de la Nation huronne-wendat avec le libellé " Nation huronne-wendat " et sur... Lire la suite

Un dossier fondamental pour l'avenir de la Nation huronne-wendat occupe de façon prioritaire les Services juridiques de la Nation. En effet, au printemps 2009, la Nation huronne-wendat a confié le mandat à la firme Hutchins Légal Inc. de déposer devant la Cour... Lire la suite

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L'histoire de la Nation Huronne-Wendat au Canada

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Wendake est la seule communauté au Canada où l'on retrouve la Nation huronne-wendat. Depuis des temps immémoriaux, les Hurons-Wendat ont occupé l'estuaire et la vallée du Saint-Laurent, notre majestueuse Grande Rivière, jusqu'à la région des Grands Lacs.

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About the Kanien’kehá:ka (Mohawk) in Kahnawake (EN)

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About the Kanien’kehá:ka (Mohawk) in Kahnawake (EN)

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Learn about Kanien’kehá:ka (Mohawk) of Kahnawake

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History & Culture

The Kanien'kehá:ka - People of the Flint
The Kanien'kehá:ka (Mohawk) of Kahnawake speak a language that belongs to the Iroquois family. The Iroquoian-speaking peoples of North America include the Cherokee from the Southern Appalachian area; the Tuscarora and the Susquehanna of the mid-Atlantic region; and the Huron, Wenro, Erie, Tobacco, Mohawk, Oneida, Onondaga, Cayuga, and Seneca of the Great Lakes -St. Lawrence River Valley regions of North America. These last five nations; the Mohawk, Oneida, Onondaga, Cayuga, and Seneca are the most renown of the Iroquoian linguistic group, particularly for the alliance or Confederation called the League of the Haudenosaunee, the People of the Longhouse. They were also known as the Five Nations Confederacy, now Six Nations.

The Aionwá:tha Wampum Belt (above)
and Two Row Wampum Belt (Below).

The people of the Six Nations believe that they are endowed with a unique heritage. Formed from the living earth, and sharing the very breath of Tharonhiawá:kon, their lineage is a special one. They call themselves Onkwehón:we, or Original people. Cadwallder Colden, and eighteenth century English writer offered another interpretation of Onkwehón:we. Writing in an introduction describing a council between Sir William Johnson and the confederacy, Colden notes that the Iroquois, "...think for themselves, by nature, superior to the rest of mankind, and assume the name Ongwe-honwe, that is, men surpassing all others. This opinion gives them that courage, which has been so terrible to all the nations of North America... They have such absolute notions of liberty that they allow no kind of superiority, and banish all servitude form their territories.""Roots have spread out from the Tree of the Great Peace, one to the south, one to the north, one to the east and one to the west. These are the Great White Roots, and their nature is peace and strength... We place at the top of the Tree of the great Peace an eagle, who is able to see afar. If he sees in the distance any danger threatening, he will at once warn the people of the League... I, Tekanawí:ta, and the united chiefs, now uproot the tallest tree and into the hole we cast all the weapons of war . Into the depths of the earth, down into the deep underneath currents of water flowing to unknown regions we cast al the weapons of strife. We bury then from sight and we plant again the tree. This shall the Great Peace be established and hostilities shall no longer be known between the Five Nations, but peace to the united people."
The League of the Five Nations is a social and political alliance that reflects the Iroquois' conceptualization of the harmony of the universe. The League is a league of peace, dedicated to cooperative social action, mutual assistance, and the elimination of strife and struggle. In his book Indians of America, John Collier called the Iroquois Confederacy the "greatest political society ever devised by man... I think no institutional achievement of mankind exceeds it in either wisdom or intelligence."

The language of and imagery of the Great Law of the Haudenosaunee speaks best for the spirit and function of the League:

First Contact and the Two Row Wampum
Due to their eastern location, the Kanien'kehá:ka were the first nation of the Confederacy to make contact with the new comers to North American. The first Europeans to meet the Kanien'kehá:ka were the French, who arrived in 1534 with Jacques Cartier. Cartier and his men did not pave a smooth road for the other Europeans who followed. They exposed the Kanien'kehá:ka to treachery and despair after the Kanien'kehá:ka had taken them in, relieving them from hunger and curing them of scurvy.

When Samuel De Champlain arrived in the St. Lawrence River Valley in 1608, the Kanien'kehá:ka were at war with the Algonquin. Champlain allied himself with the Algonquin and lost the trust of the Kanien'kehá:ka. For a short time, French interference and their supply of firearms to the Algonquin, allowed the Algonquin to over power the Kanien'kehá:ka. Cartier and Champlain had showed the Kanien'kehá:ka that the newcomers were different than any of the people who the Kanien'kehá:ka had dealt with for centuries.

The first Europeans who established continues contact with the Kanien'kehá:ka were the Dutch. Henry Hudson, an Englishman employed by the Dutch East Indian company, sailed u the Hudson River in 1608 and Fort orange (Albany) was established in 1624. the Mahicans were at war with the Kanien'kehá:ka and the Dutch allied themselves with the Mahicans. Six Dutch soldiers and their commander, Kreickebeck, joined a battle which took place nine miles upriver from Albany. Although the Dutch had firearms, the Kanien'kehá:ka were victorious and Kreickebeck and his three men were killed. Shortly after, the Mahicans were defeated the few remaining permanently left the territory.

Painting of Teionhéhkhwen (Hendrick)
Mohawk Wolf Clan Chief
During diplomatic mission to England in 1710.

The Kanien'kehá:ka were puzzled as to why the Dutch had allied themselves with the Mahican. The Kanien'kehá:ka had never done anything to disrupt the peace between themselves and the Dutch. The newcomers did not understand the ways of the people on Turtle Island (North America). As a result of their experiences, the Haudenosaunee realized that a special agreement was needed in order to restore peace with the Dutch. The Two Row Wampum concept was introduced, recognizing an agreement of peace and respect for each other's way of life.
The understanding was recoded with belt of wampum. Wampum beads are made from the shells of the Quahog clam. The belt was made with a background of white wampum beads with two rows of purple that run parallel from one end to the other. The words that go with the explanation of the Two Row Wampum speak of the relationship that should exist between the parties involved in the agreement.

The background of white bead represents a river and the two parallel rows of purple beads represent two vessels traveling the river. It is recognized that the river is large enough for the two vessels to travel down together. In one vessel shall be found the Haudenosaunee and in the other, the Dutch. Each vessel shall carry the laws, traditions, customs, languages, and spiritual beliefs of each nation; in short, all which makes a people who they are.
Posted with permission from the Kanien'kehá:ka Onkwawén:na Raotitióhkwa Language and Cultural Center. Adapted and edited by Teiowí:sonte.
It is the responsibility of the people in each vessel to steer a straight course. Neither the Dutch nor the Haudenosaunee shall interfere with the lives of the other. Neither side shall attempt to bring or force heir laws, traditions, customs, languages, and spirituality upon the other. Such is the agreement of mutual respect that is recorded in the Two Row Wampum.

The Haudenosaunee Nation has used the principles embodied in the Two Ro Wampum as the initial guide or set of rules for relations between themselves and any other nation. They have been careful to abide by the concept that was developed so long ago and each succeeding generation is taught the importance of maintaining the principles of the Two Row Wampum

Kanièn: keh Territory
Kanièn:keh, the name of the ancient homeland of the Kanien'kehá:ka, encompasses an area of nine million acres. The name translates to Land of the Flint. The borders of the territory are marked by using natural boundaries. On the north, the territory is bound by the St. Lawrence River Valley. The eastern border is the Richelieu River, Lake Champlain, and the Hudson River waterways. To the south, the natural border is the Mohawk River Valley. To the west, Kanièn:keh border the territory of the Oneida.
Posted with permission from the Kanien'kehá:ka Onkwawén:na Raotitióhkwa Language and Cultural We must thank the Creator for all of his creations; and greet one another by holding hands to show the covenant chain that binds our friendship so that we may walk upon this earth in peace, trust, love, and friendship, and we may smoke the sacred tobacco in a pipe which is a symbol of peace. Center.
The Haudenosaunee are traditionally a farming people. Subsistence was heavily based on the growth of corn, beans and squash; the Three Sisters of Haudenosaunee legend. The agricultural base was complemented by hunting, fishing, trapping, and gathering on a seasonal basis. The Kanien'kehá:ka were extremely wealthy in the fests within their traditional territory.

There are several key features of the territory that we call Kanièn:keh. To the north is the St. Lawrence River Valley, a fertile area that is well suited to agriculture. In central Kanièn:keh Territory are the Adirondack Mountains, which quite appropriate as a hunting ground. To the south lies the Mohawk River Valley, the Kanien'kehá:ka metropolis of old, another area that is well suited to agricultural pursuits. Throughout the entire territory there is an abundance of fresh water lakes and rivers. These lakes and rivers furnishes the Kanien'kehá:ka with a constant supply of fish.

Today the Kanien'kehá:ka inhabit eight communities in what is now known as Ontario, Quebec, and New York.

Wáhta - In the Muskoka Lakes region of Georgian Bay, north of Toronto.

Oshwé:ken - On the Grand River; near Hamilton, Ontario.

Tyendinega - On the Bay of Quite; near Belleville, Ontario.

Ganienkeh - West of Plattsburgh, New York.

Kana'tsioharé:ke - On the Mohawk River; west of Albany, New York.

Ahkwesáhsne - On the St. Lawrence River; straddling the US/Canadian border near Cornwall, Ontario and Massena, New York.

Kanehsatà:ke - On the Lake of Two Mountains; west of Montreal, Quebec.

Kahnawà:ke - On the St. Lawrence River; south of Montreal, Quebec.

Until European contact in the 16th century, the Kanien'kehá:ka occupied wide ranging parts of their territory from the settlements of the Mohawk River Valley to Hochelaga on the island of Montreal. Immediately after this initial contact period, the Kanien'kehá:ka withdrew into the Mohawk River Valley for security. It was there that the greatest concentration of Kanien'kehá:ka communities were to be found. It wasn't until 1667 that the first recorded reference to an Iroquois settlements in northern Kanièn:keh was made since first contact.

Kahnawake and the Resettlement of Northern Kanièn:keh
The Kanien'kehá:ka (Mohawk) are considered to be the "foundation of the Great Peace", sharing with the Seneca the responsibility for guarding the doorways to the Longhouse, symbol of the Confederacy. Because of their location in the east, the Mohawk were the first of the Confederacy to maintain continued contact with Europeans. They had established trade contacts with the Dutch in the early seventeenth century. Soon after this, the Dutch and the Mohawk negotiated a Friendship Treaty, describes as follows:

Indomitable statesmen, the Iroquois Grand Council also included treaty agreements with the English and the archrivals, the French. The diplomatic strategy of the Five Nations reflected the ideal of sovereignty that the League guarded so jealously. When a treaty arrangement was negotiated with one power, the Iroquois did not then regard themselves as a vassal to that power, but rather as a co-equal nation, sharing all of the rights, responsibilities, and prerogatives that nationhood entailed.

Traditionally, the Mohawk were swidden (slash and burn) agriculturalists; moving villages from time to time to prevent soil erosion and exhaustion. In some instances Mohawk settlements were relocated in order to in order to give the whole nation a better vantage point in dealing with other native nations r Europeans. Often migrations were accompanied by military alliance, and in some cases by religious conversion. The Six Nations Confederacy fought different nations between the years of 1608 and 1667. At various times, the Huron, Algonquin, and Montagnais allied themselves with the French and were at war with the Haudenosaunee.

In 1667, a group of Oneida and Mohawk moved from the homes around Albany and settled at La Prairie, a French Jesuit retreat sound of Montreal. Most of these Mohawk and Oneida had been converted to Catholicism, by Jesuit missionaries in the southern canons. Their numbers swelled during the next nine years and by 1676 there were more inhabitants at Kentá:ke (on the prairie, the name given to La Prairie by the Iroquois) than the land could support, and a migration was planned to Kahnawake, further up the St, Lawrence River.

Kentá:ke had been a Jesuit residence that receive Mohawk from the south, the newly established settlement of Kahnawà:ke was from its beginning an Iroquois community. The Mohawk called their new settlement Kahnawà:ke after the name of another settlement two hundred miles south, on the Mohawk River; to the French it was Sault St. Louis; to the English, Caughnawaga.

Posted with permission from the Kanien'kehá:ka Onkwawén:na Raotitióhkwa Language and CulturalCenter. Adapted and edited by Teiowí:sonte.

Haudenosaunee Cycle of Ceremonies
The Mohawk Nation at Kahnawà:ke, as Haudenosaunee people, follow a familiar cycle of ceremonies that define the spiritual foundation of our people. Haudenosaunee spirituality dwells on our duty and responsibility to be thankful to the natural world which provides for our health and well-being. The Haudenosaunee spiritual calendar is cyclical and starts over each year with the Midwinter Festival.

The Mohawk Nation at Kahnawà:ke follow a spiritual calendar as defined by the natural world:

Sha'tekohshérhon - Midwinter Festival
Ohkhí:we - Feast for the Dead
Wáhta - Maple festival
Ratiwé:ras - Thunder Dance
Ká:nen & Onónhkwa - Medicine & Seed Festival
Ken'niiohontésha - Strawberry Festival
Skanekwenhtará:ne - Raspberry Festival
Orhóntseri - Green Bean Festival
Okahseró:ta Green Corn Festival
Kaienthókwen - Harvest Festival
Atierakhonsera'kó:wa - End of Season Feast

At certain festivals, there are four sacred ceremonies - Kaié:ri Niiorí:wake - that are conducted. They are:

Ostowa'kó:wa - The Great Feather Dance
Atón:wa - Men's Personal Thanksgiving
Kanehó:ron - The Drum dance
Kaientowá:nen - The Bowl Game

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HAUDENOSAUNEE - MOHAWK - ONEIDA - ONONDAGA - CAYUGA - SENECA - TUSCARORA- Kahnawake Branch Of The Mohawk Nation Six Nation Iroquois Confederacy

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History & Culture The Kanien'kehá:ka - People of the Flint The Kanien'kehá:ka (Mohawk) of Kahnawake speak a language that belongs to the Iroquois family. The Iroquoian-speaking peoples of North America include the Cherokee from the Southern Appalachian area; the Tuscarora and the Susquehanna of the mid-Atlantic region; and the Huron, Wenro, Erie, Tobacco, Mohawk, Oneida, Onondaga, Cayuga, and Seneca of the Great Lakes -St.

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Learn about the past and present of the Atikamekw Nation of Manawan

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A link to their page on territory and communities that could be explored by teachers and students.

Recordings with Elders about traditional teachings: https://eeyoueducation.ca/org/who-we-are/traditional-teachings

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The James Bay territory consists of more than 300,000 km ² (1/5 of the province of Québec) extending from the 49th to the 55th parallel. More than 15,000 Cree live in nine coastal and inland communities: Chisasibi, Eastmain, Mistissini, Nemaska, Oujé-Bougoumou, Waswanipi, Waskaganish, Wemindji and Whapmagoostui.

Historically, the James Bay Cree were two distinct regional groups that were joined by economics and kinship. Five thousand years later, the Cree still refer to these two groups as wiinibeyk iiyuu ("salt water person"), and nuuchcimiihc iiyuu ("inland person").

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Learn about the community of Listuguj

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The Listuguj Mi'gmaw Language Advisory Committee was created to advise and guide the Mi'gmaw Language Revitalization & Culture Projects Coordinator's language reclamation and revitalization initiatives. A call out through the local radio stations, the Listuguj Mi'gmaq Government (LMG) website, and the LMG Facebook Page was released to the public for two months.

In December 2020, the Listuguj Mi'gmaw Language Advisory Committee was approved by Chief and Council. The committee meets once per month or as needed. The committee consists of the following language champions in the community:

Griffin Thomas Germain (Mi'gmaw Language Revitalization & Culture Projects Coordinator)

Karen Martin (Mi'gmaw Immersion Educator)

Jarrett Francis (Mi'gmaw Immersion Principal)

Diane Mitchell (Mi'gmaw Language Educator)

Chad Gedeon (Lead Councillor for Language & Culture)

Dr. Fred Metallic (Director of Natural Resources)

Paige Isaac (Tourism Development Officer)

Carol Metallic (Interim lead instructor for Adult Mi'gmaw Immersion)

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Mi'gmaw Language - Listuguj Mi'gmaq Government

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The Listuguj Mi'gmaw Language Advisory Committee was created to advise and guide the Mi'gmaw Language Revitalization & Culture Projects Coordinator's language reclamation and revitalization initiatives. A call out through the local radio stations, the Listuguj Mi'gmaq Government (LMG) website, and the LMG Facebook Page was released to the public for two months.

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Site by Musée des Abénakis 2023. Learn about the Abenaki Nation: history and present day.

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Archaeological excavations have shed light on the history of Fort Odanak, a fortified Abenaki village built on the banks of the Saint-François River in 1704.

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Nametau innu: Memory and knowledge of Nitassinan (EN/FR)

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Nametau innu: Memory and knowledge of Nitassinan (EN/FR)

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A website to learn more about the past and present of the Innu Nation

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Home

With the Summer coming to an end, families from Moisie river would go up the Mishta-shipu River to reach Nitassinan, their traditional hunting ground. Using larch poles, they would push their way northward, up to a point where the current changes direction. At that point, they would give up their now useless perches, the watercourse flowing North. Like this example, Nametau innu means traces left by the innu in their territory for about 8 000 years.

Content

Welcome to "Nametau innu: Memory and knowledge of Nitassinan", a website dedicated to the Innu nation in which elders pass on their skills and knowledge to younger generations. The site, split into four sections: First steps, Innu Daily Life, Innu World and Glossary, is also a response to widespread ignorance about Innu reality, heritage and living culture. It is a quite involuntary misunderstanding among Quebecers despite clear evidence of miscegenation, among other First Nations struggling with their own challenges and among young innus in quest of their own identity.

At any time, you can join the path by clicking on the footsteps ( ) located at the right of the breadcrumb. You will do a complete tour of the museum, one step at a time.

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Nametau innu: Memory and knowledge of Nitassinan

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Home With the Summer coming to an end, families from Moisie river would go up the Mishta-shipu River to reach Nitassinan, their traditional hunting ground. Using larch poles, they would push their way northward, up to a point where the current changes direction.

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ALGONQUIN ANISHINABEG NATION TRIBAL COUNCIL website (EN)

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ALGONQUIN ANISHINABEG NATION TRIBAL COUNCIL website (EN)

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Learn more about the ALGONQUIN ANISHINABEG NATION on their website. They have a section on famous Algonquins and on life before and after the arrival of Europeans.

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At the arrival of the first Europeans, the Algonquin Nation occupied a wide area extending from the "Trois-Rivières" region to Hudson Bay to the west near the Great Lakes. Each tribe had its own identity; however, they all identified themselves as members of the Anishinabeg family. Writings by Champlain in 1613 and religious groups who followed mention some of the communities that formed this great nation. Unfortunately many were decimated by diseases brought by Europeans and wars against the Iroquois and Mohawks due to the fur trade.

In roughly 50 years between 1640 and the end of the century, thousands died and those who survived owed their survival to their great ability to disappear into the most remote forests and dangerous rivers. Below some of these groups are described by early explorers.

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At the arrival of the first Europeans, the Algonquin Nation occupied a wide area extending from the "Trois-Rivières" region to Hudson Bay to the west near the Great Lakes. Each tribe had its own identity; however, they all identified themselves as members of the Anishinabeg family.

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A trilingual site to support language development which includes a dictionaries, grammar tools, lessons and more

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Français Innu-aimun English Innu-aimun Language resources

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Online dictionary
Innu Terminology Forum
Algonquian Terminology Forum
Conversations
Linguistic Atlas
Glossaries
Vocab lists

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ᐄᔨᔨᐤ Online Resources from the Cree School Board

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ᐄᔨᔨᐤ Online Resources from the Cree School Board

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The OLP is a set of activities, projects, and games that can be done indoors or outdoors, at home or in the bush. On this page, we offer tips and projects that are of interest to many different age groups.

When you are ready, access the grade level and language you wish, and then click on the activity that interests you.

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The OLP is a set of activities, projects, and games that can be done indoors or outdoors, at home or in the bush. On this page, we offer tips and projects that are of interest to many different age groups.

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DWF Indigenous History Month 2021 Video on Québec (EN)

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DWF Indigenous History Month 2021 Video on Québec (EN)

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A one-hour video produced by the Downie Wenjack Foundation to learn and celebrate the diversity of Indigenous Peoples in Quebec. It features several Indigenous Artists from across the province.

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Wolastoqiyik Wahsipekuk First Nation (EN/FR)

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Wolastoqiyik Wahsipekuk First Nation (EN/FR)

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Learn. about the Wolastoqiyik Wahsipekuk First Nation

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Our story / Maison Denis Launière - Première Nation Wolastoqiyik Wahsipekuk

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La Première Nation Wolastoqiyik Wahsipekuk est la seule Première Nation malécite au Québec. Elle dispose d’un territoire situé dans le canton de Whitworth, près de Rivière-du-Loup, et d’un petit lot à Cacouna.

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Huron -Wendat: The Canadian Encyclopedia (FR/EN)

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Huron -Wendat: The Canadian Encyclopedia (FR/EN)

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Learn more about the Huron-Wendat via The Canadian Encyclopedia. The Museum Huron-Wendat also offers learning experiences for students and adults.

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Territory and Population

Historically, the members of the Wendat confederacy were the Attinniaoenten ("people of the bear"), Hatingeennonniahak ("makers of cords for nets"), Arendaenronnon ("people of the lying rock"), Atahontaenrat ("two white ears," i.e., " deer people") and Ataronchronon ("people of the bog"). Each of these peoples were termed by the French as "nations." This meant that they were separate political and territorial entities, with similar cultures, a common origin in the distant past and similar languages. ( See also Indigenous Territory.)

The "Bear" and the "Cord Makers" were the original inhabitants of what is now northern Simcoe County in Ontario. In the late 16th century, the other three nations migrated from the north shore of Lake Ontario and the Bay of Quinte area. They joined the Bear and Cord in a loose defensive alliance against their common enemy, the five Haudenosaunee nations south of the lake. At the time of the destruction of the Wendat homeland (sometimes known as Huronia) by the Haudenosaunee, in 1649-1650, about 500 Wendat left Georgian Bay to seek refuge close to the French, in the Quebec City region.

Prior to 1600, the Wendat numbered about 20,000 to 25,000 people, but between 1634 and 1642 they were reduced to about 9,000 by a series of epidemics, particularly measles, influenza and smallpox. Today, the Wendat nation in Wendake, Quebec numbers 4,056 registered members, as of July 2018. There are also populations that identify as Wyandot or Wyandotte (also Wendat peoples) in the United States.

Traditional Life

The Wendat lived in 18 to 25 villages, some with up to 3,500 people. Their subsistence economy was based on corn, beans, squash and fish. Hunting was of minor importance except in the fall and late winter, and occurred well beyond the boundaries of occupied territory. At the time of French contact in the early 17th century, these efficient farmers occupied a territory of about 880 km ². It was referred to by the Wendat as Wendake, and it had an average population density of 23 people per km ². Larger villages were well-fortified with palisades. Villages usually stood on a slight rise, adjacent to a permanent water supply and close to good farming soils. Every 10 to 15 years, when soils and firewood were exhausted, the Wendat would relocate.

The Wendat had close trading, political and social relations with the Tionontati (Petun), Neutral, Odawa, Nipissing and the Algonquin nations of Georgian Bay and the Ottawa Valley. With these nations they exchanged surplus corn, beans and cord made of " Indian hemp" ( Apocynum cannabium), for tobacco and exotic items like native copper, catlinite, seashells and wampum. In 1609, they joined the military and trading alliance that the Innu(also known as the Montagnais) and Algonquin had forged with the French by participating in a raid against the Kanien'kehá:ka (Mohawk), a member of the Haudenosaunee Confederacy.

Society and Culture

Traditionally, the Wendat traced descent and inheritance through the female line. As among all the Iroquoian nations, the fundamental socioeconomic group was the matrilineal-extended family. It was made up of a number of nuclear families whose female members traced common descent to a mother or grandmother. That woman would be in charge of daily affairs. The extended family lived in longhouses, which were about 7 m wide and varied in length with the size of the family. Houses up to 90 m in length have been reported from archaeological work.

Wendat individuals belonged to one of eight matrilineal clans. Clan members considered themselves to be descended from a common ancestor - Bear, Deer, Turtle, Beaver, Wolf, Loon/Sturgeon, Hawk or Fox - and were not permitted to marry within their clan. Some sources name Porcupine and Snake in place of Loon/Sturgeon and Fox. A child could not marry a member of their mother's clan but could marry a member of the clan of their father. The strength of the clan system was that members, no matter in what village or nation they lived, were obliged to help each other in time of need or war.

Village affairs were run by two councils, one in charge of civil affairs, and the other of war. All men over the age of 30 were members. In theory, matters were decided by consensus. In reality, the old men and elected chiefs of large families tended to dominate because of their community standing and powers of oratory. Unlike the older female members of the Haudenosaunee, Wendat women had little or no say in councils.

Language

The Wendat language is part of the Iroquoian linguistic family. After years of dispersals and the subsequent colonization of the land that is now Canada, the Wendat language nearly went extinct. Still considered endangered, the language is being revitalized by Wendat peoples through a variety of educational programs and initiatives, including a dictionary. ( See also Indigenous Languages in Canada.)

Colonial History

The Wendat formed trade and military alliances with French explorers. To demonstrate French solidarity with their new allies, Samuel de Champlain and two French volunteers joined a Wendat raid against its enemies, the Haudenosaunee. ( See also Indigenous-French Relations.)

In order to forge closer trade relations and obtain military aid from the French, the Wendat accepted missionaries. The Récollet missionaries were sent in 1615, and were replaced by the Jesuits in 1625. In 1633 and 1635, the Wendat were asked by Champlain and Father Paul Le Jeune to consider intermarriage with the French. The Wendat rejected this request because they considered marriage a matter between two individuals and their families, and not subject to council decision.

By the mid-1630s, the Wendat had become one of the most important suppliers of furs to the French. About 500 men from various villages operated the Wendat fur trade network, meeting fur suppliers along the canoe route to the French posts on the St. Lawrence, and later exchanging the fur for French goods.

When the epidemics ended in the early 1640s, all the Great Lakes Indigenous nations had suffered severely. Both Iroquoian and Algonquian groups saw their populations drop by over half, with the much less populous Algonquians - who also were affected by starvation -suffering the worst losses. Responses to the crisis varied. Among the Wendat, a divisive debate ensued whether to keep the missionaries and remain allied with the French, or to sever all ties. The majority felt they were too deeply committed and hoped eventually for French military aid.

Among the Haudenosaunee, the women's councils urged that clan members lost through the epidemics be replaced, or else their nation would be weakened and entire families would disappear. The logical method for replacement was through warfare against neighbouring groups with similar cultures. On a political level, the councils of warriors also saw this as an opportunity to fulfill their ancient ideal, to "extend the rafters of the longhouse" by absorbing their neighbours into one nation, thereby producing a universal peace. Jesuit missionary Father Jogues wrote from Kanyen'kehà:ka captivity in 1643, "the Iroquois plan is to take all the Hurons if possible, put to death the most important ones along with a large part of the others, and with the rest to make one country." Their rallying cry to those they were about to attack was: "come and join us that we be one people in one land."

Some scholars have argued that economic territorial motives played a role in Haudenosaunee aggression. However, contemporary participants to these events, including the Haudenosaunee, make no mention of such intentions.

Wendat Dispersals

Between 1642 and 1646, the Haudenosaunee dispersed the Algonquians from the Ottawa Valley and attacked the eastern Wendat villages. In 1648 and 1649, armed with Dutch firearms, they defeated and dispersed the Wendat; followed by the Tionontati in 1649-50, the Neutral by 1651 and the Erie by 1656. During these wars, about half the post- epidemic Wendat population was decimated.

During and after the war, at least 3,000 Wendat joined the Haudenosaunee, including the "Deer" and most of the "Rock" nations; both established a village among the Onöndowa'ga (or Seneca). These represented the bulk of the "traditional faction" of the Wendat. About 1,000, mainly the " Christian faction," fled in 1649 with the Jesuits to Christian Island in Georgian Bay. Reduced by famine and cold, only 300 were left in the spring of 1650. These settled on Île d'Orléans and were later joined by about another 300 refugees. This remnant was composed largely of the "Bear," some "Rock" and the "Cord Makers." In 1656-57, in order to complete peace negotiations with the Haudenosaunee begun in 1653, which included demands that the Wendat join them, the French coerced the remaining Wendat near Quebec to go with their enemies. The "Rock" went to the Onondaga and some of the "Bear" to the Kanyen'kehà:ka. The remnant "Bear" and all the "Cord" refused and moved from the exposed Île d'Orléans first to Sillery and then to Lorette where their descendants still live.

The "traditionalist-anti-Haudenosaunee faction" of the Wendat fled to the Tionontati in 1649 and in 1650 went together with them to Michilimackinac. This group, composed largely of Tionontati, was later called the Wyandot (Wyandotte in the United States), an English corruption of the word Wendat. By the mid-1650s they were in Green Bay and, joined by a village of Odawa, moved into the headwaters of the Mississippi. Attacked by the Dakota (Sioux), the Wyandot and Odawa fled first to Chequamegon on Lake Superior and in 1671 back to Michilimackinac. In 1704 the Wyandot and Odawa settled near the newly established Detroit (1701).

In 1738, the Wyandot split into two factions in a quarrel with the Odawa and French. One faction moved to Sandusky and in 1748 into the Ohio Valley. The other moved across the river from Detroit. In the Seven Years War, the Wyandot in Detroit fought for the French and after the war joined Pontiac's forces against the English. Their descendants, now acculturated, live in the Windsor area. The Wyandot in Ohio were forced to surrender their lands to the United States after the American Revolution. In 1830, with the passage of the Indian Removal Act by Congress they were moved to a reservation in Kansas. In 1867, after the passage of the Kansas-Nebraska Act(1854), the remaining approximately 200 Wyandot were forced to a reservation in Oklahoma with their former enemies, the Seneca. ( See also Reserves in Canada.)

Contemporary Life

The Wendat nation in Wendake, Quebec (Nation Huronne-Wendat), is led by a council made up of a chief and heads of family. The Nation offers a variety of services to its members, including a school (École Wahta'), health facility (Centre de santé Marie-Paule-Sioui-Vincent) and police (Service de police de Wendake). It is also home to Hôtel-Musée Premières Nations -a hotel, museum and event centre.

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The Wendat (also known as Huron-Wendat) are an Iroquoian-speaking nation that have occupied the St. Lawrence Valley and estuary to the Great Lakes region. "Hu...

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Learn about the Haudenosaunee Confederacy. The top header of the website contains culture and history and land rights and treaty tabs, which may be of particular interest.

The Kanien:keha’ka (Mohawk) Nation is one of the Nations that are part of the Haudenosaunee Confederacy.

Note: Not all Nations that belong to the Iroquoian language group are members of the Haudenosaunee Confederacy.

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Called the Iroquois Confederacy by the French, and the League of Five Nations by the English, the confederacy is properly called the Haudenosaunee Confederacy meaning People of the long house. The confederacy was founded by the prophet known as the Peacemaker with the help of Aionwatha, more commonly known as Hiawatha. The exact date of the joining of the nations is unknown and said to be time immemorial making it one of the first and longest lasting participatory democracies in the world.

The confederacy, made up of the Mohawks, Oneidas, Onondagas, Cayugas, and Senecas was intended as a way to unite the nations and create a peaceful means of decision making. Through the confederacy, each of the nations of the Haudenosaunee are united by a common goal to live in harmony. Each nation maintains it own council with Chiefs chosen by the Clan Mother and deals with its own internal affairs but allows the Grand Council to deal with issues affecting the nations within the confederacy.

The Haudenosaunee symbol of the long house, provided by the Peacemaker, is recognized in traditional geographic locations. Upon confederation each nation took on a role within the metaphorical longhouse with the Onondaga being the Keepers of the Fire. The Mohawk, Seneca and Onondaga acted as the Elder Brothers of the confederacy while the Cayuga and Oneida were the Younger Brothers within Grand Council. The main meeting place was and still exists today on Onondaga territory.

Often described as the oldest, participatory democracy on Earth, the Haudenosaunee Confederacy's constitution is believed to be a model for the American Constitution. What makes it stand out as unique to other systems around the world is its blending of law and values. For the Haudenosaunee, law, society and nature are equal partners and each plays an important role.

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ABOUT THE HAUDENOSAUNEE CONFEDERACY Called the Iroquois Confederacy by the French, and the League of Five Nations by the English, the confederacy is properly called the Haudenosaunee Confederacy meaning People of the long house. The confederacy was founded by the prophet known as the Peacemaker with the

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The Naskapi Nation of Kawawachikamach (EN, FR & Iyuw Iyimuun) 

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The Naskapi Nation of Kawawachikamach (EN, FR & Iyuw Iyimuun) 

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Learn about the past and present of the Naskapi Nation of Kawawachikamach

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Photo by Jim Smith

ᐃᔪᒡ ᐊ  ᑎᐸᓂᓯᒡ ᒪᒧ ᐛᒋ  ᐊᑐᔅᒐᒥᑐᒡ ᐊᔭᔭᑎᓂᑎᓱᒡ,
ᒥᔪᐱᒪᑎᓯᐅᓐ, ᐃᔪᐤ ᐱᒪᑎᓯᐅᓐ ᓇᓂᑎᒻ ᐊᒋᐱᔨᒡ

A unique Nation
proudly working together towards
autonomy, prosperity and cultural longevity.

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Photo by Jim Smith ᐃᔪᒡ ᐊ  ᑎᐸᓂᓯᒡ ᒪᒧ ᐛᒋ  ᐊᑐᔅᒐᒥᑐᒡ ᐊᔭᔭᑎᓂᑎᓱᒡ, ᒥᔪᐱᒪᑎᓯᐅᓐ, ᐃᔪᐤ ᐱᒪᑎᓯᐅᓐ ᓇᓂᑎᒻ ᐊᒋᐱᔨᒡ A unique Nation proudly working together towards autonomy, prosperity and cultural longevity.

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Learn about the Atikamekw / Atikamekw Nation, including demographics, governance, language, territory, ways of life and more.

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Apprenez-en plus sur les fondements, les institutions, les communautés et les personnalités célèbres de la Nation Atikamekw.

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Grand Council of the Crees (Eeyou Istchee) (EN & FR)

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Grand Council of the Crees (Eeyou Istchee) (EN & FR)

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Learn about the communities and culture of Cree living on the eastern coast and inland lowlands of James Bay

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Community & Culture | The Grand Council of the Crees (Eeyou Istchee)

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An overview of the eastern coast and inland lowlands of James Bay...

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An educator website to learn about the Mi'kmaq Nation. Based out of Nova Scotia.

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The history of Mi'kmaw people is very long and our homeland, called Mi'kma'ki, is very large. There have been people living here for more than 11,000 years! Mi'kma'ki, is made up of all of Nova Scotia and Prince Edward Island and large areas of New Brunswick, the Gaspé Peninsula and Newfoundland.

While many histories are written only from historical documents, understanding our past and our homeland requires the understanding of many different kinds of information. In the past, Mi'kmaw people learned about their culture and history through stories and legends. These oral (spoken) histories are very important to understanding our past. In addition, because our history is so old, we use sciences like archaeology and geology to help us tell our stories.

Mi'kmaw history and culture is like a puzzle that has many different pieces. Some pieces come from geology, which tells us about the environment in the past. Other pieces come from archaeology, which tells us about where and how our ancestors lived. We also use historical documents that were written mostly by Europeans, since it was rare for Mi'kmaw people to write their histories down on paper.

Most of all, we listen to each other especially to the Elders in our community-because it is our stories and legends that help put all the pieces of the puzzle together into a picture we can call our own.

One of the most exciting things about the puzzle is that the pieces are all around us, whether we are Mi'kmaq or not. Chances are you are living near a river that once had encampments along it; today these encampments are archaeological sites. All of us live near places with Mi'kmaw names like Shubenacadie or Tracadie.

Others may live near certain islands, hills, or special places that are part of Mi'kmaw stories. Perhaps there is a special source of stone nearby that people used to make their tools, or a place with clay that people used to make their bowls, and containers for cooking. Whether we realize it or not, everyone travels over and through ancestral Mi'kmaw places, and we do it every day.

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The history of Mi'kmaw people is very long and our homeland, called Mi'kma'ki, is very large. There have been people living here for more than 11,000 years! Mi'kma'ki, is made up of all of Nova Scotia and Prince Edward Island and large areas of New Brunswick, the Gaspé Peninsula and Newfoundland.

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A collection of Abenaki / Wabanaki resources curated by the team at Eastern Townships School Board.

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First Nations, Métis & Inuit Resources - Abenaki

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At ETSB our schools are located on the Traditional Territories of the Wabanaki (Dawnland Confederacy) and Abenaki / Abénaquis and Arosaguntacook people. It is important to learn about the local Indigenous communities that resided here and are still living on the lands which we work and live.

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Learn about the Innue Nation today as well as a bit of the Nations rich history.

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L'Institut Tshakapesh assure la transmission des savoirs, d'une génération à l'autre. Apprendre, parler et transmettre notre langue - l'innu-aimun, c'est la garder vivante, c'est faire vivre au quotidien notre identité et notre culture - l'innu-aitun!

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Institut culturel de la Nation innue | Institut Tshakapesh

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L'Institut Tshakapesh assure la transmission des savoirs, d'une génération à l'autre. Apprendre, parler et transmettre notre langue - l'innu-aimun, c'est la garder vivante, c'est faire vivre au quotidien notre identité et notre culture - l'innu-aitun!

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Nish Tales: Walking and Talking with Nanabush is a language learning and story sharing site managed by the Ojibwe Cultural Foundation for kids and adults wishing to learn Ojibwe.

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The Ojibwe Cultural Foundation invites you to walk and talk with Nanabush. Nish Tales: Walking and Talking with Nanabush is a language learning and story sharing site for kids and adults wishing to learn Ojibwe. Nanabush's humorous escapades and great adventures have entertained generations of Anishnaabe and helped preserve our language. Nish Tales: Walking and Talking with Nanabush is a web site created to do the same. Here we use the humourous adventures of Nanabush to help people learn some basic Ojibwe.

There are two Nanabush stories now on the site : The Power of the Skunk and Nanabush Loses the Meat. The stories are presented as animated clips, text and audio files . All media is in a bilingual format for reading, listening and watching.

More entertaining stories of Nanabush and more language learning content will be added in the coming months. The Ojibwe Cultural Foundation is very interested in your opinion of Nish Tales: Walking and Talking with Nanabush. Your ideas will help this site grow and develop. If you're interested in sharing your thoughts click on the Ojibwe Cultural Foundation link below. Migwetch.
If you're ready to walk and talk with Nanabush use the menu at the top.
Nanabush is the main character in many Ojibwe legends and is as old as the Ojibwe language itself. He was sent to teach the Anishinaabeg how to live. His mother was Anishinaabe-kwe and his father a spirit. Being half spirit he had amazing abilities. But being half human, he had the virtues and flaws that people have and often could not control his humanly wants and needs.

Nanabush could be selfish or generous; cowardly or brave; caring or spiteful; always curious and mischievous and often his own worst enemy. Sometimes he daringly saved the Anishinaabek, other times he caused them everlasting hardship. Nanabush walked all over Turtle Island. His many humorous escapades and great adventures explained the natural world, entertained generations of Anishnaabe and helped preserve the Ojibwe language. He remains an important figure in Anishnaabe culture. Nish Tales: Walking and Talking with Nanabush looks at the humourous and fun side of some of his adventures.

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Nanabush thinks hunting is too much work. So he spends a lot of time thinking of easy ways to find food. Nanabush decides that Zhigaak, with his skunk power, is the answer to his problems. He convinces Zhigaak to share his magical powers.

Zhigaak tells Nanabush not to waste this special gift. But soon the woods is full of the sound of skunk power. When the time comes to hunt for food, Nanabush is in for an unpleasant surprise.

There is no easy meal for the foolish and lazy.

Filesize: 5.6 Megs, Length: 3:09 Filesize: 5.6 Megs, Length: 3:09

Nanabush decides to have a great feast, just for himself. His winter food will soon be gone. The wind rises and he hears a voice telling him to save his meat, it's a long cold winter.

Nanabush does not listen to good advice. The wind, being the wind, does not let up and teases Nanabush for his foolishness.

Nanabush decides to make the wind keep quiet. But even for a trickster that's hard to do and soon Nanabush is wanting to save his meat, because it is indeed a long cold winter.

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The Ojibwe Cultural Foundation invites you to walk and talk with Nanabush. Nish Tales: Walking and Talking with Nanabush is a language learning and story sharing site for kids and adults wishing to learn Ojibwe. Nanabush's humorous escapades and great adventures have entertained generations of Anishnaabe and helped preserve our language.

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A 1-pager with 6 digital resources produced by Inuit or in collaboration with Inuit to learn about Inuit around 1980 in Nunavik

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A 1-pager with 6 digital resources produced by Inuit or in collaboration with Inuit to learn about Inuit around 1980 in Nunavik

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Inuit around 1980: Elementary Social Sciences Online resources.pdf