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Kanata: Contemporary Indigenous Artists and Their Music, a learning resource that will support teachers in bringing Indigenous voices, perspectives, and music into classrooms.

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MusiCounts, Canada’s music education charity, believes music can transform the lives of young people.

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This guide supports teachers working with students in the Indigenous Arts & Stories competition. It offers strategies to help youth create art and writing while reflecting on culture, identity, and expression.

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Aboriginal Arts & Stories Teacher's Kit | Historica Canada Education Portal

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Disclaimer: All Learning Tools added to the Historica Canada Education Portal may be used by Historica Canada to promote this resource to teachers, students, and the general public.

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Indigenous Art Practices: A Professional Development Series

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Indigenous Art Practices: A Professional Development Series

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Simon Fraser University offers this recap of an in-person course from 2023. Videos and PD activities included.

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Indigenous Art Practices: A Professional Development Series | SFU Library

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Contemporary Indigenous Arts in the Classroom

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Contemporary Indigenous Arts in the Classroom

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This project aims to provide elementary and high school–level teachers with curriculum-linked lesson plans designed by contemporary Indigenous artists. The goal is to build students’ cultural competence and respect for diverse Indigenous peoples, while encouraging critical thinking about colonialism in Canada.

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Contemporary Indigenous Arts in the Classroom | Ottawa Art Gallery

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Primarily intended for Indigenous students, this resource contains teacher and student resources in Visual Art - as well as other subjects - and can be used by all students.

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For Teachers

Help your students enter the largest and most recognized art & creative writing competition in Canada for Indigenous youth.

View past winners to get inspired. Learn about prizing, guidelines and familiarize yourself with the rules & regulations. Once you're ready, use the teaching tools below to help students during the creative process. Students can enter the contest online or by mail.

Groups with 6 or more individual students are eligible for a special classroom prize!

Teacher Resources

Indigenous Arts & Stories is a great tool to use in the classroom - use it as a class project, an alternative assignment, or an extra credit assignment! It fits in well with curricula in Art, English, History and Social Studies, and is a great option to address the multiple-intelligences and learning styles in your classroom. We hope that Indigenous students will be excited about writing and creating artwork, and hope that youth become engaged in the material because they see themselves reflected in the works.

Teachers' Kit

This learning tool is intended to help teachers support their students in the Indigenous Arts & Stories competition. Using this guide, educators can assist Indigenous youth with the creative process of developing their art and writing. It offers suggestions for dealing with sensitive issues, for motivating Indigenous students, and for encouraging youth to reflect on culture, identity and expression.

Senior Activities

The Senior Art and Senior Writing learning tools provide interactive classroom activities that aid in the research and creative process, as well as encourage critical thinking. The guides outline four projects that explore cultural significance, Indigenous identity and personal awareness.

Junior Activities

The Junior Art and Junior Writing learning tools provide interactive classroom activities that aid in the research and creative process, as well as encourage critical thinking. The guides outline five and four projects, respectively, that explore cultural significance, identity, and personal awareness.

Primary Activities

The Primary Art and Writing learning tool provides interactive classroom activities that aid in the research and creative process, as well as encourage critical thinking. The guide outlines eight projects that explore cultural significance, Indigenous identity and personal awareness.

Writing Styles

Students can use the Six Steps to Writing Historical Fiction (PDF) for tips on researching and creating a work of historical fiction.

Historica Canada Education Portal: Indigenous History Collection

The Historica Canada Education Portal is an interactive digital resource for teachers designed to help you and your students explore Canada through our collection of learning tools covering Canada's remarkable history from sea to sea to sea. The Indigenous History Collection includes resources addressing the history of residential schools, treaties, and Indigenous peoples and the War of 1812, among others. The resources incorporate lesson plans, classroom activities, critical thinking exercises and discussion questions to engage students of all ages and language levels.

Contest Workshop

This video workshops invites educators to bring the Indigenous Arts & Stories contest into their classrooms with engaging hands-on activities, suggestions from projects, and stories from past winners and jury members.

© 2023 Historica Canada

The views expressed in the art and writing pieces presented here are those of the authors and artists and in no way represent the views of Historica Canada, our funders or affiliates. Historica Canada, as a non-profit organization with a strict mandate of non-partisanship, does not endorse, support or comment on the views expressed by this work.

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Indigenous Arts & Stories - For Teachers

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Help your students enter the largest and most recognized art & creative writing competition in Canada for Indigenous youth. View past winners to get inspired. Learn about prizing, guidelines and familiarize yourself with the rules & regulations. Once you're ready, use the teaching tools below to help students during the creative process.

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Art Canada Institute - Institut de l'art canadien

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Land & Indigenous Worldviews
through the art of Norval Morrisseau
Grades 9 to 12
Anishinaabe artist Norval Morrisseau (1931-2007) is considered by many to be the Mishomis, or grandfather, of contemporary Indigenous art in Canada. The exercises in this guide explore Indigenous worldviews about the land as represented in artworks by Norval Morrisseau and they ask students to reflect on their own relationships with land and communities.

Norval Morrisseau and Land as a Relation

Different Views on Land

Art and Aspirations for Lands and Communities in Canada

First Nations, Métis, and Inuit Studies, Visual Arts, and more

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Land & Indigenous Worldviews through the art of Norval Morrisseau

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Land & Indigenous Worldviews through the art of Norval Morrisseau Grades 9 to 12 Anishinaabe artist Norval Morrisseau (1931-2007) is considered by many to be the Mishomis, or grandfather, of contemporary Indigenous art in Canada.

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Anishinaabe artist Norval Morrisseau (1931–2007) is considered by many to be the Mishomis of contemporary Indigenous art in Canada. Creator of the Woodland School of art, prominent member of the Indian Group of Seven, Morrisseau is best known for using bright colours and portraying traditional stories, spiritual themes, and political messages in his work.

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Art Canada Institute - Institut de l'art canadien

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Anishinaabe artist Norval Morrisseau (1931-2007) is considered by many to be the Mishomis, or grandfather, of contemporary Indigenous art in Canada. The creator of the Woodland School of art and a prominent member of the Indian Group of Seven, Morrisseau is best known for using bright colours and portraying traditional stories, spiritual themes, and political messages in his work. Heralded as "the key figure at the centre of an indigenous art movement in Canada" by the National Chief of Assembly of First Nations, he shattered societal prejudices and stereotypes in the 1960s.

"When Norval Morrisseau arrived on the Canadian art scene in 1962, he was something of an anomaly. At a time when enforced assimilation was national policy and First Nations had only recently been accorded the right to vote in federal elections, few Indigenous people made art that was viewed as contemporary within the narrow framework accepted in mainstream cultural circles." Carmen Robertson

Norval Morrisseau: Life & Work describes how the artist worked outside the established traditions of European visual culture. He defied categorization and challenged conventional understandings of Indigenous art. Although during his lifetime the media judged him harshly for his alcoholism and his traditional beliefs, Morrisseau succeeded in raising awareness of Indigenous aesthetics and cultural narratives as he developed an artistic vocabulary that inspired a new Canadian art movement. Carmen Robertson reveals that, at a time when most Canadian artists were experimenting with the techniques of modern abstraction, Norval Morrisseau rejected those contemporary artistic trends in favour of a visual aesthetic that drew most directly from Anishinaabe cultural sources. This book considers the plight of an artist who, in the face of intense discrimination, created a style that was all his own.
Dr. Carmen Robertson is a professor of art history at Carleton University, Ottawa, and held a previous position as professor of contemporary Indigenous art history at the University of Regina. An Indigenous scholar, her research centres on contemporary Indigenous arts and constructions of Indigeneity in popular culture. In addition to Norval Morrisseau: Life & Work with ACI, she has recently published Mythologizing Norval Morrisseau: Art and the Colonial Narrative in the Canadian Media (University of Manitoba Press, 2016). She also co-wrote Seeing Red: A History of Natives in Canadian Newspapers (University of Manitoba Press, 2011).

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Read the free online art book by Carmen Robertson to discover the life and major works of Anishnaabe artist Norval Morrisseau, who founded the Woodland School.

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Official site of Juno winners Snotty Nose Rez Kids. YouTube channel at https://www.youtube.com/channel/UCsFLQiRpMJwLUsUCMZyPeZw

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Elisapie Isaac is a Canadian Inuk musician, broadcaster, documentary filmmaker, activist, and actress.

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Site officiel d'Elisapie || Nouvel album disponible

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The following document offers the Canadian Association of University Teachers (CAUT) recommended territorial acknowledgement for institutions where our members work, organized by province. While most of these campuses are included, the list will gradually become more complete as we learn more about specific traditional territories. When requested, we have also included acknowledgements for other post-secondary institutions as well.

We wish to emphasize that this is a guide, not a script. We are recommending the acknowledgements that have been developed by local university-based Indigenous councils or advisory groups, where possible. In other places, where there are multiple territorial acknowledgements that exist for one area or the acknowledgements are contested, the multiple acknowledgements are provided. This is an evolving, working guide.

The goal of this guide is to encourage all academic staff association representatives and members to acknowledge the First Peoples on whose traditional territories we live and work. This acknowledgement appropriately takes place at the commencement of courses, meetings or conferences, and presentations (given either at one's home institution or elsewhere).

Acknowledging territory shows recognition of and respect for Aboriginal Peoples. It is recognition of their presence both in the past and the present. Recognition and respect are essential elements of establishing healthy, reciprocal relations. These relationships are key to reconciliation, a process to which CAUT is committed.

While acknowledging territory is very welcome, it is only a small part of cultivating strong relationships with the First Peoples of Canada. Acknowledging territory and First Peoples should take place within the larger context of genuine and ongoing work to forge real understanding, and to challenge the legacies of colonialism. Territorial acknowledgements should not simply be a pro forma statement made before getting on with the "real business" of the meeting; they must be understood as a vital part of the business.[1]

CAUT strongly encourages academic staff associations to reach out to local Indigenous communities to open pathways for dialogue, specifically to discuss the wording of the acknowledgement. This is important to ensure that it is both respectful and representative, as acknowledgments sometimes change, or specific communities are given prominence depending on the context or the audience in attendance. Also, given that there is no single standard orthography for traditional Indigenous names, this can be an opportunity to ensure correct pronunciation of Indigenous community or nation names.

The recognition of Métis presence and nationhood is also essential. While the Métis are acknowledged in some of the territorial acknowledgements listed below, this aspect of the Guide needs to be developed. We therefore ask that, in consultation with local Métis associations, you include acknowledgement of Métis People where appropriate.

For more about what meaningfully acknowledging First Peoples entails, please take a look at the following article: http://www.megaphonemagazine.com/unceded_territory

Our Process
This document has been reviewed by CAUT's Aboriginal Post-Secondary Education Working Group and much effort has been made to ensure that it is accurate. We would also like to thank the many members of CAUT's listserv for Aboriginal Academic Staff who have provided generous and valuable feedback in the development of this guide.

Many of the acknowledgements have been developed solely through consulting written documents, such as treaty maps and texts. Community consultation remains essential. We would very much appreciate suggested edits. Please contact CAUT with any suggested changes or additions.

Newfoundland and Labrador

Memorial University (St. John's) -

1/ I [we] would like to respectfully acknowledge the territory in which we gather, as the ancestral unceded homelands of the Beothuk and the island of Newfoundland as the ancestral unceded homelands of the Mi'kmaq and Beothuk.

2/ I [we] would like to respectfully acknowledge the territory in which we gather, as the ancestral home-lands of the Beothuk and the island of Newfoundland as the ancestral homelands of the Mi'kmaq and Beothuk. I (we) would also like to recognize the Inuit of Nunatsiavut and NunatuKavut and the Innu of Nitassinan, and their ancestors, as the original people of Labrador. We strive for respectful partnerships with all the peoples of this province as we search for collective healing and true reconciliation and honour this beautiful land together.

- Acknowledgement provided by Office of Aboriginal Affairs, Memorial University

Memorial University of Newfoundland Grenfell Campus (Corner Brook) -

1/ I [we] would like to respectfully acknowledge that the land on which we gather is in traditional unceded Mi'kmaw territory.

2/ I [we] would like to respectfully acknowledge that the land on which we gather is in traditional Mi'kmaw territory, and we acknowledge with respect the diverse histories and cultures of all the Mi'kmaw, Innu, and Inuit Peoples of this province.

- Acknowledgement provided by Office of Aboriginal Affairs, Memorial University

Prince Edward Island

University of Prince Edward Island (Charlottetown) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional and unceded territory of the Abegweit Mi'kmaq First Nation.

Nova Scotia

Acadia University (Wolfville) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Atlantic School of Theology (Halifax) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Cape Breton University (Sydney) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Dalhousie University (Halifax) -

1/ We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

2/ Dalhousie University sits on the Traditional Territory of the Mi'kmaq. We are all Treaty people.

- Official university acknowledgement provided by Executive Director, Diversity and Inclusiveness, Dalhousie University

Mount Saint Vincent University (Halifax) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Nova Scotia College of Art and Design (Halifax) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Saint Mary's University (Halifax) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

St. Francis Xavier University (Antigonish) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Université Sainte-Anne (Halifax) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Université Sainte-Anne (Petit-de-Grat) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Université Sainte-Anne (Pointe-de-l'Église) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Université Sainte-Anne (Saint-Joseph-du-Moine) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Université Sainte-Anne (Tusket) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

University of King's College (Halifax) - We [I] would like to begin by acknowledging that we are in Mi'kma'ki, the ancestral and unceded territory of the Mi'kmaq People. This territory is covered by the "Treaties of Peace and Friendship" which Mi'kmaq Wəlastəkwiyik (Maliseet), and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

New Brunswick

Mount Allison University (Sackville) - We [I] would like to acknowledge, honour, and pay respect to the traditional owners and custodians (from all four directions), of the land on which we gather. It is upon the unceded ancestral lands of the Mi'kmaw people, that Mount Allison University is built. While this area is known as Sackville, NB the territory is part of the greater territory of Mi'kma'ki.

St. Thomas University (Fredericton) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Wəlastəkewiyik (Maliseet) whose ancestors along with the Mi'Kmaq / Mi'kmaw and Passamaquoddy / Peskotomuhkati Tribes / Nations signed Peace and Friendship Treaties with the British Crown in the 1700s.

Université de Moncton (Moncton) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Mi'kmaq Peoples. This territory is covered by the "Treaties of Peace and Friendship" which Wəlastəkwiyik (Maliseet), Mi'kmaq and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Université de Moncton (Edmundston) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Mi'kmaq Peoples. This territory is covered by the "Treaties of Peace and Friendship" which Wəlastəkwiyik (Maliseet), Mi'kmaq and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Université de Moncton (Shippagan) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Mi'kmaq Peoples. This territory is covered by the "Treaties of Peace and Friendship" which Wəlastəkwiyik (Maliseet), Mi'kmaq and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

University of New Brunswick (Fredericton) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Wəlastəkwiyik (Maliseet) Peoples. This territory is covered by the "Treaties of Peace and Friendship" which Wəlastəkwiyik (Maliseet), Mi'kmaq and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

University of New Brunswick (Saint John) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Wəlastəkwiyik (Maliseet). This territory is covered by the "Treaties of Peace and Friendship" which Wəlastəkwiyik (Maliseet), Mi'kmaq and Passamaquoddy Peoples first signed with the British Crown in 1726. The treaties did not deal with surrender of lands and resources but in fact recognized Mi'kmaq and Wəlastəkwiyik (Maliseet) title and established the rules for what was to be an ongoing relationship between nations.

Quebec

Bishop's University (Sherbrooke) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional and unceded territory of the Abenaki people and the Wabenaki confederacy.

Concordia University (Montréal) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional and unceded territory of the Kanien'keha:ka (Mohawk), a place which has long served as a site of meeting and exchange amongst nations.

McGill University (Montréal) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional and unceded territory of the Kanien'keha:ka (Mohawk), a place which has long served as a site of meeting and exchange amongst nations.

Université Laval (Québec) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory unceded territory of the Huron-Wendat people.

L'Université de Montréal (Montréal) - The University of Montreal acknowledges the Indigenous nations that, prior and even after the establishment of the French, encountered one another on the territory of the Island of Montreal. It also honours the memory of the Great Peace of 1701, a treaty that fostered peaceful relationships between France, its Indigenous allies and the Haudenosaunee federation. The spirit of fraternity that inspired this famous treaty serves as a model for our own university community.

- Acknowledgements provided by the head advisor of student affairs and success in the office of the Vice-rector of student affairs

Ontario

Algoma University (Sault Ste. Marie) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and that the land on which we are gathered is the traditional territory of the Anishnaabeg, specifically the Garden River and Batchewana First Nations, as well as Métis People.

Algonquin College (Ottawa) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Algonquin Anishnaabeg People.

Brescia University College (London) - We [I] would like to acknowledge the history of the traditional territory on which this university stands. We [I] would also like to respect the longstanding relationships of the three local First Nations groups of this land and place in Southwestern Ontario.

The Attawandaran (Neutral) Peoples once settled this region alongside the Algonquin and Haudenosaunee peoples, and used this land as their traditional beaver hunting grounds.

The three other longstanding Indigenous groups of this geographic region are: the Anishinaabe Peoples (also referred to as the Three Fires Confederacy including; Ojibwe, Odawa, and Pottawatami Nations); the Haudenosaunee Peoples (also known as the Iroquoian people or Six Nations including Mohawk, Oneida, Cayuga, Onondaga, Seneca, and Tuscorora); and, the Leni-Lunaape Peoples (also referred to as the Delaware and/or Munsee).

The three First Nations communities closest in proximity to [this] university are: Chippewa of the Thames First Nation (part of the Anishinaabe); Oneida Nation of the Thames (part of the Haudenosaunee); and, Munsee-Delaware Nation (part of the Leni-Lunaape)

Brock University (St. Catharines) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of Anishinaabeg and Haudenosaunee Peoples.

Cambrian College (Sudbury) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of the Atikameksheng Anishnaabeg.

Canadore College (North Bay) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and that the land on which we gather is the traditional territory of the Anishnaabeg People and, specifically, the Nipissing First Nation.

Carleton University (Ottawa) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Algonquin Anishnaabeg people.
Centennial College (Scarborough) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Williams Treaties of 1923 and applies to lands east of Woodbine Avenue.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Scugog, Hiawatga, and Alderville First Nation.

Centennial College (Toronto) - We acknowledge that we are on the treaty lands and territory of the Mississaugas of the Credit First Nation and pay tribute to their legacy and the legacy of all First Peoples of Canada, as we strengthen ties with the communities we serve and build the future through learning and through our graduates. Today the traditional meeting place of Toronto is still home to many Indigenous People from across Turtle Island and we are grateful to have the opportunity to work in the communities that have grown in the treaty lands of the Mississaugas. We acknowledge that we are all treaty people and accept our responsibility to honour all our relations.

- Acknowledgement provided by Centennial College

Collège Boréal (Hearst) - We [I] would like to begin by acknowledging that we are in Treaty 9 territory and the land on which we gather is the traditional territory of Ojibwe/ Chippewa, Oji-Cree, Mushkegowuk (Cree), Algonquin, and Métis Peoples.

Collège Boréal (Kapuskasing) - We [I] would like to begin by acknowledging that we are in Treaty 9 territory and the land on which we gather is the traditional territory of Ojibwe/ Chippewa, Oji-Cree, Mushkegowuk (Cree), Algonquin, and Métis Peoples.

Collège Boréal (Nippissing) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and that the land on which we gather is the traditional territory of the Anishnaabeg People and, specifically, the Nipissing First Nation.

Collège Boréal (Sudbury) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of the Atikameksheng Anishnaabeg.

Collège Boréal (Temiskaming) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of Cree, Ojibway, and Algonquin Peoples.

Collège Boréal (Timmins) - We [I] would like to begin by acknowledging that we are in Treaty 9 territory and the land on which we gather is the traditional territory of Ojibwe/Chippewa, Mushkegowuk (Cree), Algonquin, and Métis Peoples.
Collège Boréal (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.

Conestoga College (Kitchener) - We [I] would like to acknowledge that we are on the the Haldimand Tract, land promised to the Haudenosaunee people of Six Nations, which includes six miles on each side of the Grand River. This territory is the traditional territory of the Neutral, Anishnaabeg, and Haudenosaunee Peoples.

Confederation College (Thunder Bay) - We [I] would like to begin by acknowledging that we are in Robinson-Superior Treaty territory and that the land on which we gather is the traditional territory of the Anishnaabeg and the Métis.

Durham College (Oshawa) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Mississaugas of Scugog Island First Nation.

Fanshawe College (London) - We [I] would like to acknowledge the history of the traditional territory on which this university stands. We [I] would also like to respect the longstanding relationships of the three local First Nations groups of this land and place in Southwestern Ontario.

The Attawandaran (Neutral) peoples once settled this region alongside the Algonquin and Haudenosaunee peoples, and used this land as their traditional beaver hunting grounds.

The three other longstanding Indigenous groups of this geographic region are: the Anishinaabe Peoples (also referred to as the Three Fires Confederacy including; Ojibwe, Odawa, and Pottawatami Nations) the Haudenosaunee Peoples (also known as the Iroquoian people or Six Nations including Mohawk, Oneida, Cayuga, Onondaga, Seneca, and Tuscorora); and, the Leni-Lunaape Peoples (also referred to as the Delaware and/or Munsee).

The three First Nations communities closest in proximity to this University are: Chippewa of the Thames First Nation (part of the Anishinaabe); Oneida Nation of the Thames (part of the Haudenosaunee); and, Munsee-Delaware Nation (part of the Leni-Lunaape).

Fleming College (Peterborough) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Anishinaabe Mississauga adjacent to Haudenosaunee Territory and in the territory covered by the Williams Treaty. Each day we greet and honour the original inhabitants of the land.

Georgian College (Barrie) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of Haudenosaunee, Anishnaabeg Peoples. This territory is covered by the Upper Canada Treaties.
George Brown College (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.

Humber College (Toronto) - We [I] would like to begin by acknowledging that the land on which we gather is in Adobigok (which means Place of the Alders in the Ojibwe Language). It is uniquely situated along the Humber River watershed, which historically provided an integral connection for aboriginal peoples between the lakeshore of Ontario and the Lake Simcoe-Georgian Bay region. This area falls within the traditional territory of the Wendat, Anishnaabeg, Haudenosaunee Peoples.

- Shelley Charles, Elder, Advisor of Aboriginal Relations, Humber College

Huntington University (Sudbury) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of the Atikameksheng Anishnaabeg.

Huron University College (London) - We [I] would like to acknowledge the history of the traditional territory on which this university stands. We [I] would also like to respect the longstanding relationships of the three local First Nations groups of this land and place in Southwestern Ontario.

The Attawandaran (Neutral) peoples once settled this region alongside the Algonquin and Haudenosaunee peoples, and used this land as their traditional beaver hunting grounds.

The three other longstanding Indigenous groups of this geographic region are: the Anishinaabe Peoples (also referred to as the Three Fires Confederacy including; Ojibwe, Odawa, and Pottawatami Nations) the Haudenosaunee Peoples (also known as the Iroquoian people or Six Nations including Mohawk, Oneida, Cayuga, Onondaga, Seneca, and Tuscorora); and, the Leni-Lunaape Peoples (also referred to as the Delaware and/or Munsee).

The three First Nations communities closest in proximity to this University are: Chippewa of the Thames First Nation (part of the Anishinaabe); Oneida Nation of the Thames (part of the Haudenosaunee); and, Munsee-Delaware Nation (part of the Leni-Lunaape).

King's University College (London) - We [I] would like to acknowledge the history of the traditional territory on which this university stands.

We [I] would also like to respect the longstanding relationships of the three local First Nations groups of this land and place in Southwestern Ontario.

The Attawandaran (Neutral) peoples once settled this region alongside the Algonquin and Haudenosaunee peoples, and used this land as their traditional beaver hunting grounds.

The three other longstanding Indigenous groups of this geographic region are: the Anishinaabe Peoples (also referred to as the Three Fires Confederacy including; Ojibwe, Odawa, and Pottawatami Nations); the Haudenosaunee Peoples (also known as the Iroquoian people or Six Nations including Mohawk, Oneida, Cayuga, Onondaga, Seneca, and Tuscorora); and, the Leni-Lunaape Peoples (also referred to as the Delaware and/or Munsee).

The three First Nations communities closest in proximity to this University are: Chippewa of the Thames First Nation (part of the Anishinaabe); Oneida Nation of the Thames (part of the Haudenosaunee); and, Munsee-Delaware Nation (part of the Leni-Lunaape)

La Cité Collégiale (Ottawa) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Algonquin Anishnaabeg People.

Lakehead University (Thunder Bay) - We [I] would like to begin by acknowledging that we are in Robinson-Superior Treaty territory and that the land on which we gather is the traditional territory of the Anishnaabeg and the Métis.

Lakehead University (Orillia) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Anishnaabeg, specifically Ojibwe/Chippewa people. This is Williams Treaty territory.

Lambton College (Sarnia) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Anishnaabeg, specifically the Aamjiwnaang First Nation.
Lambton College (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Williams Treaties of 1923 and applies to lands east of Woodbine Avenue.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Scugog, Hiawatga, and Alderville First Nation.

Laurentian University (Sudbury) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of the Atikameksheng Anishnaabeg.

Loyalist College (Belleville) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, Anishnaabeg, and Haudenosaunee Peoples and directly adjacent to the Kanien'keha:ka (Mohawk) community of Tyendinaga.

Loyalist College (Bancroft) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of Anishnaabeg Peoples.

McMaster University (Hamilton) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Haudenosaunee and Anishnaabeg. This territory is covered by the Upper Canada Treaties, is within the lands protected by the "Dish With One Spoon" wampum agreement and is directly adjacent to Haldiman Treaty territory.

Mohawk College (Hamilton) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Haudenosaunee and Anishnaabeg. This territory is covered by the Upper Canada Treaties, is within the lands protected by the "Dish With One Spoon" wampum agreement and is directly adjacent to Haldiman Treaty territory.

Niagara College (Welland) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Haudenosaunee and Anishnaabeg. This territory is covered by the Upper Canada Treaties, is within the lands protected by the "Dish With One Spoon" wampum agreement and is directly adjacent to Haldiman Treaty territory.

Nipissing University (North Bay) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and that the land on which we gather is the traditional territory of the Anishnaabeg people and, specifically, the Nipissing First Nation.

Nipissing University (Brantford) - We [I] would like to acknowledge that we are on the traditional territory of the Neutral, Anishnaabeg, and Haudenosaunee Peopless. Brantford is situated on the Haldimand Tract, land promised to Six Nations, which includes six miles on each side of the Grand River.

Northern College (Haileybury) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of Cree, Ojibway, and Algonquin Peoples.

Northern College (Kirkland Lake) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of Cree, Ojibway, and Algonquin Peoples.

Northern College (Moosonee) - We [I] would like to begin by acknowledging that we are in Treaty 9 territory and the land on which we gather is the traditional territory of Mushkegowuk (Cree), Ojibwe/Chippewa, Oji-Cree, Algonquin, and Métis Peoples.

Northern College (Timmins) - We [I] would like to begin by acknowledging that we are in Treaty 9 territory and the land on which we gather is the traditional territory of Ojibwe/Chippewa, Mushkegowuk (Cree), Algonquin, and Métis Peoples.

Northern Ontario School of Medicine (Thunder Bay) - We [I] would like to begin by acknowledging that we are in Robinson Superior Treaty territory and that the land on which we gather is the traditional territory of the Anishnaabeg and the Métis.

Northern Ontario School of Medicine (Sudbury) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of the Atikameksheng Anishnaabeg.
Ontario College of Art and Design (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.
Osgoode Hall Law School (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.

Queen's University (Kingston) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Anishinaabeg and Haudenosaunee Peoples.

Royal Military College of Canada (Kingston) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Anishinaabeg and Haudenosaunee Peoples.

Ryerson University (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]

1/ Toronto and Ryerson University are in the "Dish With One Spoon Territory." The Dish With One Spoon is a treaty between the Anishinaabe, Mississaugas and Haudenosaunee that bound them to share the territory and protect the land. Subsequent Indigenous Nations and peoples, Europeans and all newcomers, have been invited into this treaty in the spirit of peace, friendship and respect.

- Acknowledgement provided by the Aboriginal Education Council at Ryerson University

2/ We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.

St. Clair College (Windsor) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Attawandaron (Neutral), Anishnaabeg, and Haudenosaunee peoples.

St. Jerome's University (Waterloo) - We [I] would like to acknowledge that we are on the the Haldimand Tract, land promised to the Haudenosaunee people of Six Nations, which includes six miles on each side of the Grand River. This territory is the traditional territory of the Neutral, Anishnaabeg, and Haudenosaunee Peoples.

Saint Paul University (Ottawa) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional (unceded) Algonquin territory.

St. Lawrence College (Brockville) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of Wendat, Anishinaabeg and Haudenosaunee Peoples.

St. Lawrence College (Cornwall) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of Anishinaabeg and Haudenosaunee Peoples, specifically the Kanien'keha:ka (Mohawk).

St. Lawrence College (Kingston) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Anishinaabeg and Haudenosaunee Peoples.

Sault College (Sault Ste. Marie) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and that the land on which we are gathered is the traditional territory of the Anishnaabeg, specifically the Garden River and Batchewana First Nations, as well as Métis People.
Seneca College (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.

Sheridan College (Brampton) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Haudensaunee and Anishnaabeg. This territory is covered by the Upper Canada Treaties, is within the lands protected by the "Dish With One Spoon" wampum agreement.

Sheridan College (Mississauga) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Haudenosaunee and Anishnaabeg. This territory is covered by the Upper Canada Treaties, is within the lands protected by the "Dish With One Spoon" wampum agreement.

Sheridan College (Oakville) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Haudenosaunee and Anishnaabeg. This territory is covered by the Upper Canada Treaties, is within the lands protected by the "Dish With One Spoon" wampum agreement.

Thorneloe University (Sudbury) - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of the Atikameksheng Anishnaabeg.

Trent University (Oshawa) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Mississaugas of Scugog Island First Nation.

Trent University (Peterborough) - We [I] respectfully acknowledge that we are on the traditional territory of the Mississauga Anishinaabeg. We offer our gratitude to our First Nations for their care for, and teachings about, our earth and our relations. May we honour those teachings.

- Acknowledgement provided by Trent University Faculty Association

Université de Hearst - We [I] would like to begin by acknowledging that we are in Treaty 9 territory and the land on which we gather is the traditional territory of Ojibwe/ Chippewa, Oji-Cree, Mushkegowuk (Cree), Algonquin, and Métis Peoples.

University of Guelph -

1/ We would like to begin by acknowledging that the land on which we gather is the traditional territory of the Neutral, Anishinaabeg, Haudenosaunee and Métis Peoples.

2/ We would like to acknowledge the Attawandaron people on whose traditional territory the University of Guelph resides and offer our respect to our Anishinaabe, Haudenosaunee and Métis neighbours as we strive to strengthen our relationships with them.

We recognize the significance of the Dish with One Spoon Covenant to this land. The Dish with One Spoon Covenant is a peace agreement made between Indigenous nations before the Europeans arrived. It characterizes our collective responsibility to each other and Mother Earth - we should take only what we need, leave enough for others and keep the dish clean.

Today, this gathering place is home to many First Nations, Métis and Inuit peoples and acknowledging them reminds us of our important connection to this land where we learn and work.

- The Aboriginal Resource Centre at Guelph University

University of Ontario Institute of Technology (Oshawa) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Mississaugas of Scugog Island First Nation.

University of Ottawa - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Algonquin Anishnaabeg People.

University of Sudbury - We [I] would like to begin by acknowledging that we are in Robinson-Huron Treaty territory and the land on which we gather is the traditional territory of the Atikameksheng Anishnaabeg.
University of Toronto (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]
1/ We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.

2/ I (we) wish to acknowledge this land on which the University of Toronto operates. For thousands of years it has been the traditional land of the Huron-Wendat, the Seneca, and most recently, the Mississaugas of the Credit River. Today, this meeting place is still the home to many Indigenous people from across Turtle Island and we are grateful to have the opportunity to work on this land.

- Acknowledgement provided by Assistant Vice-President & Chief of Protocol, Office of President, University of Toronto
University of Toronto (Scarborough) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Williams Treaties of 1923 and applies to lands east of Woodbine Avenue.]
1/ We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Scugog, Hiawatga, and Alderville First Nation.

2/ I (we) wish to acknowledge this land on which the University of Toronto operates. For thousands of years it has been the traditional land of the Huron-Wendat, the Seneca, and most recently, the Mississaugas of the Credit River. Today, this meeting place is still the home to many Indigenous people from across Turtle Island and we are grateful to have the opportunity to work on this land.

- Acknowledgement provided by Assistant Vice-President & Chief of Protocol, Office of President, University of Toronto

University of Toronto (Mississauga) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Haudenosaunee and Anishnaabeg. This territory is covered by the Upper Canada Treaties, is within the lands protected by the "Dish With One Spoon" wampum agreement.

University of Waterloo - We [I] would like to acknowledge that we are on the traditional territory of the Neutral, Anishnaabeg, and Haudenosaunee Peoples. The University of Waterloo is situated on the Haldimand Tract, land promised to Six Nations, which includes six miles on each side of the Grand River.

University of Western Ontario (London) - We [I] would like to acknowledge the history of the traditional territory on which this university stands. We [I] would also like to respect the longstanding relationships of the three local First Nations groups of this land and place in Southwestern Ontario.

The Attawandaran (Neutral) peoples once settled this region alongside the Algonquin and Haudenosaunee peoples, and used this land as their traditional beaver hunting grounds.

The three other longstanding Indigenous groups of this geographic region are: the Anishinaabe Peoples (also referred to as the Three Fires Confederacy including; Ojibwe, Odawa, and Pottawatami Nations); the Haudenosaunee Peoples (also known as the Iroquoian people or Six Nations including Mohawk, Oneida, Cayuga, Onondaga, Seneca, and Tuscorora); and, the Leni-Lunaape Peoples (also referred to as the Delaware and/or Munsee).

The three First Nations communities closest in proximity to this University are: Chippewa of the Thames First Nation (part of the Anishinaabe); Oneida Nation of the Thames (part of the Haudenosaunee); and, Munsee-Delaware Nation (part of the Leni-Lunaape)

University of Windsor -

1/ The University of Windsor sits on the Traditional territory of the Three Fires confederacy of First Nations, comprised of the Ojibway, the Odawa, and the Potawatomie.

- Acknowledgement provided by the Aboriginal Education Centre, University of Windsor

2/ We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Attawandaron (Neutral), Anishnaabeg, and Haudenosauonee peoples.

Wilfrid Laurier University (Kitchener-Waterloo) - We would like to acknowledge that we are on the Haldimand Tract, traditional territory of the Attawandaron (Neutral), Anishnaabeg, and Haudenosaunee peoples.

- Acknowledgement provided by the Office of the Vice-President: Academic & Provost
York University (Toronto) - [The treaty that was signed for this particular parcel of land is collectively referred to as the Toronto Purchase and applies to land east of Brown's Line to Woodbine Avenue and north towards Newmarket.]
We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Wendat, the Anishnaabeg, Haudenosaunee, Métis, and the Mississaugas of the Credit First Nation.

Manitoba

Brandon University - We [I] would like to begin by acknowledging that we are in Treaty 2 territory and that the land on which we gather is the traditional territory of Anishinaabeg, Cree, Oji-Cree, Assiniboine, Dakota, and Dene Peoples, and the homeland of the Métis Nation. The First Nations communities of Treaty 2 are: Dauphin River, Ebb & Flow, Keeseekoowenin, Lake St. Martin, Lake Manitoba, Little Saskatchewan, O-Chi-Chak-Ko-Sipi, Pinaymootang and Skownan.

St. John's College (Winnipeg) - We [I] would like to begin by acknowledging that we are in Treaty 1 territory and that the land on which we gather is the traditional territory of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene Peoples, and the homeland of the Métis Nation.

Université de Saint-Boniface (Winnipeg) - We [I] would like to begin by acknowledging that we are in Treaty 1 territory and that the land on which we gather is the traditional territory of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene Peoples, and the homeland of the Métis Nation.

University College of the North (The Pas) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Cree, Inninnowuk, Dene, Saulteax, Oji-Cree, Anishinabe and Métis.

University of Manitoba (Winnipeg) -

1/ The University of Manitoba campuses are located on original lands of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene Peoples, and on the homeland of the Métis Nation. We respect the Treaties that were made on these territories, we acknowledge the harms and mistakes of the past, and we dedicate ourselves to move forward in partnership with Indigenous communities in a spirit of reconciliation and collaboration.

- Office of Indigenous Achievement at University of Manitoba

2/ We [I] would like to begin by acknowledging that we are in Treaty 1 territory and that the land on which we gather is the traditional territory of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene Peoples, and the homeland of the Métis Nation.

University of Winnipeg - We [I] would like to begin by acknowledging that we are in Treaty 1 territory and that the land on which we gather is the traditional territory of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene Peoples, and on the homeland of the Métis Nation.

Saskatchewan

St. Thomas More College (Saskatoon) - We [I] would like to begin by acknowledging that the land on which we gather is Treaty 6 territory, the traditional territory of Cree Peoples, and the homeland of the Métis Nation.

University of Regina - We [I] would like to begin by acknowledging that the land on which we gather is Treaty 4 and Treaty 6 territory and the traditional territory of the Cree and Saulteaux, Assiniboine and Métis.

University of Saskatchewan (Saskatoon) -

1/ As we gather here today, we acknowledge we are on Treaty 6 Territory and the Homeland of the Métis. We pay our respect to the First Nation and Métis ancestors of this place and reaffirm our relationship with one another.

- Acknowledgement developed by Indigenous faculty and staff at University of Saskatchewan

2/ We [I] would like to begin by acknowledging that the land on which we gather is Treaty 6 territory, the traditional territory of Cree Peoples, and on the homeland of the Métis Nation.

Alberta

Alberta College of Art & Design (Calgary) - I would like to take this opportunity to acknowledge the traditional territories of the Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations. The City of Calgary is also home to Métis Nation of Alberta, Region III.

Athabasca University - We [I] would like to begin by acknowledging that we are in Treaty 6 territory, the traditional territory of the Plains Cree, Woodland Cree, Beaver Cree, Saulteaux, Niisitapi (Blackfoot), Métis, and Nakota Sioux Peoples.

Bow Valley College (Calgary) - I would like to take this opportunity to acknowledge the traditional territories of the Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations. The City of Calgary is also home to Métis Nation of Alberta, Region III.

Concordia University College (Edmonton) - We [I] wish to acknowledge that the land on which we gather is Treaty 6 territory and a traditional meeting ground and home for many Indigenous Peoples, including Cree, Saulteaux, Niitsitapi (Blackfoot), Métis, and Nakota Sioux Peoples.

Grant MacEwan University (Edmonton) - We [I] wish to acknowledge that the land on which we gather is Treaty 6 territory and a traditional meeting ground and home for many Indigenous Peoples, including Cree, Saulteaux, Niitsitapi (Blackfoot), Métis, and Nakota Sioux Peoples.

Lethbridge College - We [I] would like to begin by acknowledging that the land on which we gather is the Treaty 7 territory and the traditional territory of the Niitsitapi (Blackfoot), Nakoda (Stoney), and Tsuut'ina.

Mount Royal University (Calgary) - We [I] would like to take this opportunity to acknowledge the traditional territories of the Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations. The City of Calgary is also home to Métis Nation of Alberta, Region III.

NorQuest College (Edmonton) - I would like to begin by acknowledging that we are on the traditional lands, referred to as Treaty 6 Territory and that the City of Edmonton and all the people here are beneficiaries of this peace and friendship treaty. Treaty 6 encompasses the traditional territories of numerous western Canadian First Nations, including Cree, Dene (DEN-Ē), Stoney Nakota Sioux, Saulteaux (SO-TO), and Ojibwe (OJIB-WĒ). NorQuest College is dedicated to ensuring that the spirit of Treaty 6 is honoured and respected.

- Acknowledgment provided by Director, Strategic Integration & Stakeholder Relations NorQuest College. (You can find an audio recording of this acknowledgement here.)

Northern Alberta Institute of Technology (Edmonton) - We [I] wish to acknowledge that the land on which we gather is Treaty 6 territory and a traditional meeting ground and home for many Indigenous Peoples, including Cree, Saulteaux, Niitsitapi (Blackfoot), Métis, and Nakota Sioux Peoples.

Olds College - We [I] would like to take this opportunity to acknowledge the traditional territories of the Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina and the Stoney Nakoda First Nations. The area is also home to Metis Nation of Alberta, Region III.

Red Deer College - We [I] would like to begin by acknowledging that the land on which we gather is located in the meeting place of Treaty 7 and Treaty 6 regions. This area is the traditional territory of the Niisitapi (Blackfoot), (including the Siksika, the Piikuni, and the Kainai Peoples), the Tsuut'ina, Stoney Nakoda, Cree, Saulteaux and Métis peoples.

Southern Alberta Institute of Technology (Calgary) - We [I] would like to take this opportunity to acknowledge the traditional territories of the Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations. The City of Calgary is also home to Métis Nation of Alberta, Region III.

St. Mary's University (Calgary) - We [I] would like to take this opportunity to acknowledge the traditional territories of the Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations. The City of Calgary is also home to Métis Nation of Alberta, Region III.

University of Alberta (Edmonton) -

1/ We [I] wish to acknowledge that the land on which we gather is Treaty 6 territory and a traditional meeting ground and home for many Indigenous Peoples, including Cree, Saulteaux, Niisitapi (Blackfoot), Métis, and Nakota Sioux.

2/ Welcome to the University of Alberta. I would like to begin by acknowledging the Traditional Territory on which we are gathered today, a welcoming place for peoples from around the world. I would like to acknowledge and thank the diverse Indigenous peoples whose footsteps have marked this territory for centuries such as: Cree, Saulteaux, Niisitapi (Blackfoot), Métis, Nakota Sioux.

University of Alberta, Augustana Campus (Camrose) - We [I] wish to acknowledge the territory on which the Augustana Campus of the University of Alberta is located provided a travelling route and home to the Cree, Blackfoot, and Métis, as it did for the Nakoda, Tsuu T'ina, Chipewyan, and other Indigenous Peoples. Their spiritual and practical relationships to the land create a rich heritage for our learning and our life as a community.

University of Calgary -

Basic Acknowledgement - I would like to take this opportunity to acknowledge the traditional territories of the people of the Treaty 7 region in Southern Alberta. The City of Calgary is also home to Métis Nation of Alberta, Region III.

Specific Tribal Territorial Acknowledgement - I would like to take this opportunity to acknowledge the traditional territories of the Niitsitapi (Blackfoot) and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations. The City of Calgary is also home to Métis Nation of Alberta, Region III.

Extended Acknowledgement - I would like to take this opportunity to acknowledge the traditional territories of the Blackfoot and the people of the Treaty 7 region in Southern Alberta, which includes the Siksika, the Piikuni, the Kainai, the Tsuut'ina, and the Stoney Nakoda First Nations, including Chiniki, Bearpaw, and Wesley First Nations. I would also like to note that the University of Calgary is situated on land adjacent to where the Bow River meets the Elbow River, and that the traditional Blackfoot name of this place is "Mohkinstsis" which we now call the City of Calgary. The City of Calgary is also home to Métis Nation of Alberta, Region III.

- Acknowledgment provided by Director of Indigenous Education Initiatives, University of Calgary

University of Lethbridge - We [I] would like to begin by acknowledging that the land on which we gather is the Treaty 7 territory and the traditional territory of the Niitsitapi (Blackfoot), Nakoda (Stoney), and Tsuut'ina.

British Columbia

British Columbia Institute of Technology (Vancouver) - We [I] would like to begin by acknowledging that we are fortunate to be able to gather on the unceded territory of the Coast Salish People.[2]

- Executive Director of Indigenous Initiatives and Partnerships

British Columbia Institute of Technology (Burnaby) - We [I] would like to begin by acknowledging that we are fortunate to be able to gather on the unceded territory of the Coast Salish People.[3]

- Executive Director of Indigenous Initiatives and Partnerships

Camosun College (Victoria) -

1/ Camosun College serves the communities of southern Vancouver Island and the south Gulf Islands that are located in the traditional territories of the Lkwungen (Esquimalt and Songhees), Malahat, Pacheedaht, Scia'new, T'Sou-ke and W̱SÁNEĆ (Pauquachin, Tsartlip, Tsawout, Tseycum) peoples. We acknowledge our traditional hosts and honour their welcome and graciousness to the students who seek knowledge here.

- Acknowledgment provided by the Director of Indigenous Education & Community Connections, Camosun College

2/ We [I] would like to begin by acknowledging that land on which we gather is within the traditional territories of the Lkwungen (Esquimalt, and Songhees), Malahat, Pacheedaht, Scia'new, T'Sou-ke and W̱SÁNEĆ (Pauquachin, Tsartlip, Tsawout, Tseycum) peoples.

Camosun College (Saanich) -

1/ Camosun College serves the communities of southern Vancouver Island and the south Gulf Islands that are located in the traditional territories of the Lkwungen (Esquimalt and Songhees), Malahat, Pacheedaht, Scia'new, T'Sou-ke and W̱SÁNEĆ (Pauquachin, Tsartlip, Tsawout, Tseycum) peoples. We acknowledge our traditional hosts and honour their welcome and graciousness to the students who seek knowledge here.

- Acknowledgment provided by the Director of Indigenous Education & Community Connections, Camosun College

2/ We [I] would like to begin by acknowledging that land on which we gather is within the traditional territories of the Lkwungen (Esquimalt, and Songhees), Malahat, Pacheedaht, Scia'new, T'Sou-ke and W̱SÁNEĆ (Pauquachin, Tsartlip, Tsawout, Tseycum) peoples.

Capilano University (Vancouver) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Coast Salish Peoples,[4] including the territories of the xʷməθkwəy̓əm (Musqueam), Skwxwú7mesh (Squamish), and Səl̓ílwətaʔ/Selilwitulh (Tsleil-Waututh) Nations.

College of New Caledonia (Prince George) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Lheidli T'enneh.

College of the Rockies (Cranbrook) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Ktunaxa and Kinbasket Peoples. Five First Nations bands are located in the regional boundary of the College. Four bands are Ktunaxa and one is Secwepemc (Shuswap). We are grateful to have the opportunity to work in in this territory.

Douglas College (New Westminster) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the QayQayt First Nation.

Emily Carr University of Art & Design (Vancouver) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Coast Salish Peoples,[5] including the territories of the xʷməθkwəy̓əm (Musqueam), Skwxwú7mesh (Squamish), and Səl̓ílwətaʔ/Selilwitulh (Tsleil-Waututh) Nations.

Kwantlen Polytechnic University (Surrey) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional and unceded territory of Coast Salish Peoples,[6] specifically the Kwantlen, Katzie, Semiahmoo, and Tsawwassen First Nations.

Langara College (Vancouver) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Coast Salish Peoples,[7] including the territories of the xʷməθkwəy̓əm (Musqueam), Skwxwú7mesh (Squamish), and Səl̓ílwətaʔ/Selilwitulh (Tsleil-Waututh) Nations.

Nicola Valley Institute of Technology (Merritt) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Nlaka'pamux People.

Nicola Valley Institute of Technology (Burnaby) - We [I] would like to begin by acknowledging that the land on which we gather is within the shared traditional territories of the Sḵwx̱wú7mesh Úxwumixw (Squamish), Tsleil-Waututh, and xʷməθkʷəy̓əm (Musqueam) First Nations.

North Island College (Courtenay) - We [I] would like to acknowledge that the land on which we gather is the traditional territory of the K'ómoks First Nation, including Sathloot, Sasitla, leeksun, Puledge, Cha'chae, and Tat'poos Peoples.

Northwest Community College (Prince Rupert) - [All campuses of Northwest Community College (NWCC) serve seven First Nations in northwest British Columbia: Haida, Tsimshian, Nisga'a, Haisla, Gitxsan, Wet'suwet'en, and Tahltan and acknowledges the traditional territory its campuses reside on.]

We [I] would like to being by acknowledging the Tsimshian people of the Allied Tribes of Lax Kw'alaams and Metlakatla on whose traditional territory this meeting will take place.

Northwest Community College (Terrace) - [All campuses of Northwest Community College (NWCC) serve seven First Nations in northwest British Columbia: Haida, Tsimshian, Nisga'a, Haisla, Gitxsan, Wet'suwet'en, and Tahltan and acknowledges the traditional territory its campuses reside on.]

We [I] would like to being by acknowledging the Tsimshian people of Kitsumkalum, especially the Laxgibuu Clan on whose traditional territory this meeting will take place.

Northwest Community College (Kitimat) - [All campuses of Northwest Community College (NWCC) serve seven First Nations in northwest British Columbia: Haida, Tsimshian, Nisga'a, Haisla, Gitxsan, Wet'suwet'en, and Tahltan and acknowledges the traditional territory its campuses reside on.]

We [I] would like to being by acknowledging the Haisla people of Kitamaat Village on whose traditional territory this meeting will take place.

Northwest Community College (Hazelton) - [All campuses of Northwest Community College (NWCC) serve seven First Nations in northwest British Columbia: Haida, Tsimshian, Nisga'a, Haisla, Gitxsan, Wet'suwet'en, and Tahltan and acknowledges the traditional territory its campuses reside on.]

We [I] would like to being by acknowledging the Gitxsan people for being on the traditional territory of Nikateen where this meeting will take place.

Northwest Community College (Smithers) - [All campuses of Northwest Community College (NWCC) serve seven First Nations in northwest British Columbia: Haida, Tsimshian, Nisga'a, Haisla, Gitxsan, Wet'suwet'en, and Tahltan and acknowledges the traditional territory its campuses reside on.]

We [I] would like to being by acknowledging the Wet'suwet'en people on whose traditional territory this meeting will take place.

Northwest Community College (Houston) - [All campuses of Northwest Community College (NWCC) serve seven First Nations in northwest British Columbia: Haida, Tsimshian, Nisga'a, Haisla, Gitxsan, Wet'suwet'en, and Tahltan and acknowledges the traditional territory its campuses reside on.]

We [I] would like to being by acknowledging the Wet'suwet'en people of the Laksilyu Clan on whose traditional territory this meeting will take place.

Okanagan College (Kelowna) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Syilx (Okanagan) Peoples.

Royal Roads University (Victoria) - We [I] would like to begin by acknowledging that we gathered on the ancestral lands of the Xwsepsum (Esquimalt) and Lkwungen (Songhees) who shared traditional land resources with neighboring families of Scia'new (Beecher Bay), T'Sou-ke (Sooke) Nations, and many others.

Selkirk College (Castlegar) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Ktunaxa, Syilx (Okanagan), and Sinixt Peoples.

Simon Fraser University (Burnaby) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional territory of the Coast Salish Peoples,[8] specifically the shared traditional territories of the Sḵwx̱wú7mesh Úxwumixw (Squamish), Tsleil-Waututh, and xʷməθkʷəy̓əm (Musqueam) and Kwikwetlem First Nations.

Simon Fraser University (Surrey) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional and unceded territory of Coast Salish Peoples,[9] specifically the Musqueam, Kwantlen, Semiahmoo, Tsawwassen, Katzie, Kwantlen, Kwikwetlem, Qayqayt, and numerous Stó:lō Nations First Nations.

Simon Fraser University (Vancouver) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Coast Salish peoples,[10] including the territories of the xʷməθkwəy̓əm (Musqueam), Skwxwú7mesh (Squamish), and Səl̓ílwətaʔ/Selilwitulh (Tsleil-Waututh) Nations.

Thompson Rivers University (Kamloops) - We [I] would like to begin by acknowledging that the land is located in the Tk'emlups te Secwepemc territory that is situated in the southern interior of British Columbia within the unceded traditional lands of the Secwepemc Nation.

- Acknowledgement provided by Thompson Rivers University Faculty Association

Thompson Rivers University (Williams Lake) - We [I] would like to begin by acknowledging that the land is located on T'exelcemc territory.

- Acknowledgement provided by Thompson Rivers University Faculty Association

Thompson Rivers University (100 Mile House) - We [I] would like to begin by acknowledging that the land is located on Tsq'escenemc territory.

- Acknowledgement provided by Thompson Rivers University Faculty Association

Thompson Rivers University (Ashcroft) - We [I] would like to begin by acknowledging that the land is located on Ashcroft First Nation territory (Nlak'pamux Nation).

- Acknowledgement provided by Thompson Rivers University Faculty Association

Thompson Rivers University (Barriere) - We [I] would like to begin by acknowledging that the land is located on Simpcw territory.

- Acknowledgement provided by Thompson Rivers University Faculty Association

Thompson Rivers University (Clearwater) - We [I] would like to begin by acknowledging that the land is located on Simpcw territory.

- Acknowledgement provided by Thompson Rivers University Faculty Association

Thompson Rivers University (Lillooet) - We [I] would like to begin by acknowledging that the land is located on the St'at'imc Nation territory that includes Bridge River (Nxwisten), Pavilion (Ts'kw'aylacw), Cayoose Creek (Sekw'el'was), Mount Currie (Lil'wat), Seton Lake (Chalath), Lillooet (T'it'q'et), Fountain (Xaxl'ip), Anderson Lake (N'quatqua), Douglas (Xa'xtsa), Skatin and Samahquam.

- Acknowledgement provided by Thompson Rivers University Faculty Association

University of British Columbia (Vancouver) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Coast Salish Peoples,[11] including the territories of the xʷməθkwəy̓əm (Musqueam), Skwxwú7mesh (Squamish), and Səl̓ílwətaʔ/Selilwitulh (Tsleil-Waututh) Nations.

University of British Columbia, Okanagan Campus (Kelowna) - We [I] would like to begin by acknowledging that the land on which we gather is the unceded territory of the Syilx (Okanagan) Peoples.

University of British Columbia, Point Grey Campus (Vancouver) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional, ancestral, and unceded territory of the xwməθkwəy̓əm (Musqueam) People.

University of the Fraser Valley (Abbotsford) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional and unceded territory of the Stó:lō.

University of Northern British Columbia (Prince George) - We [I] would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Lheidli T'enneh.

University of Victoria - We [I] We acknowledge and respect the Lekwungen-speaking Peoples on whose traditional territories the university stands and the Songhees, Esquimalt and WSANEC peoples whose historical relationships with the land continue to this day.

- Acknowledgement provided by the Director, Indigenous Academic & Community Engagement, First Peoples' House, University of Victoria (The Office of Indigenous Academic & Community Engagement continues to work with the six local First Nations as part of the process of revising the University's land acknowledgement (above) to express most appropriately our respect for the peoples' on whose land we live, work and study.)

Vancouver Community College - We [I] would like to begin by acknowledging that we are on the traditional and unceded territory of the Coast Salish Peoples,[12] the traditional territories of the Squamish, Musqueam and Tsleil-Waututh First Nations.

- Acknowledgement provided by the Vancouver Community College, Office VP Academic & Research

Vancouver Island University - We [I] would like to begin by acknowledging that we are on the traditional and unceded territory of the Coast Salish Peoples,[13] the traditional territories of the Snuneymuxw, Snaw-naw-as, Quw'utsun (Cowichan), K'ómoks and Tla'amin First Nations.

Vancouver Island University (Nanaimo) - We [I] would like to begin by acknowledging that we are on the traditional and unceded territory of the Coast Salish Peoples,[13] the traditional territory of the Snuneymuxw First Nation.

Vancouver Island University (Duncan) - We [I] would like to begin by acknowledging that we are on the traditional and unceded territory of the Coast Salish Peoples,[13] the traditional territory of the Quw'utsun (Cowichan) Tribes.

Vancouver Island University (Powell River) - We [I] would like to begin by acknowledging that we are on the traditional and unceded territory of the Coast Salish Peoples,[13] the traditional territory of the Tla'amin First Nation.

Vancouver Island University (Parksville) - We [I] would like to begin by acknowledging that we are on the traditional and unceded territory of the Coast Salish Peoples,[13] the traditional territory of the Snaw-naw-as First Nation.

It should be noted that this is linguistic terminology, referring to the Coast Salish language family. This language family encompasses many First Nations whose traditional territory is found on Vancouver Island and in the United States.

² It should be noted that this is linguistic terminology, referring to the Coast Salish language family. This language family encompasses many First Nations whose traditional territory is found on Vancouver Island and in the United States.

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Guide to Acknowledging First Peoples & Traditional Territory

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The following document offers the Canadian Association of University Teachers (CAUT) recommended territorial acknowledgement for institutions where our members work, organized by province. While most of these campuses are included, the list will gradually become more complete as we learn more about specific traditional territories.

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Eddy Cobiness was born in Warroad, Minnesota but was raised on the Buffalo Point Reserve in Eastern Manitoba. He signed all his works with his treaty number '47'. Cobiness was a member of the so-called Native Group of Seven, also known as The Woodlands Group of Seven which came together in 1972. The group included Norval Morrisseau, Daphne Odjig, Carl Ray (murdered in Sioux Lookout in 1978), Jackson Beardy (died of a heart attack in 1984 at the age of 40), Alex Janvier and Joe Sanchez.

After a career in the U.S. Army in the late '50's, where Eddy was a Golden Glove boxer, and a stint as a pulp-cutter and fisherman, he began to concentrate on painting. A treaty Ojibwa Indian, Cobiness had a large studio in Buffalo Point on the shore of Lake of the Woods, but was forced to move to Winnipeg in 1974 because of ill health.

Eddy was given the nickname "Doc" by the artistic community for his support and care of his fellow native artists. His art is in the private collection of Queen Elizabeth and Canadian Prime Minister Jean Chretien and actor Charlton Heston. Eddy died in Winnipeg, Manitoba on January 1, 1996 from complications due to diabetes. He was 62.

Cobiness was buried near his studio in Buffalo Point. He is survived by his wife Helen of 34 years and eight children.

Eddy Cobiness frequently painted stylized images of animals, and was known for being able to capture the essence of the various creatures or warriors with just a few deft strokes, a style that came to be known as "the flowing art of Eddy Cobiness."

"I have met and worked with many talented young artists, who have so much to contribute to the world of visual art. I hope, by setting a good example myself, that someday you will get to know them too."

- Eddy Cobiness

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Eddy Cobiness - Woodland Art | DaVic Gallery of Native Canadian Arts

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Eddy Cobiness was born in Warroad, Minnesota but was raised on the Buffalo Point Reserve in Eastern Manitoba. He signed all his works with his treaty number '47'. Cobiness was a member of the so-called Native Group of Seven, also known as The Woodlands Group of Seven which came together in 1972.

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Alex Janvier

CM, AOE, RCA, LLD

Alex Janvier, Denesuline, from the Cold Lake First Nations, Treaty 6 Territory, has been a professional artist for several decades. Janvier is renowned for his distinct curved lines and use of bright color combinations. His unique abstract style and his artistic ideas have blazed the trail for many First Nations and Canadian Artists. Janvier is multi-talented, creating Original Works of Art in many different mediums throughout his career. Numerous magnificent and distinct Janvier murals adorn public buildings across Canada. Read more...

error: All images, content and texts are property of Alex Janvier. Please contact us if you wish to use any images.

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CM, AOE, RCA, LLD Alex Janvier, Denesuline, from the Cold Lake First Nations, Treaty 6 Territory, has been a professional artist for several decades. Janvier is renowned for his distinct curved lines and use of bright color combinations. His unique abstract style and his artistic ideas have blazed the trail for many First Nations and Canadian Artists.

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The Halluci Nation (form. Tribe Called Red)

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The Halluci Nation (form. Tribe Called Red)

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Hip hop/electronic music group with Indigenous roots

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The Halluci Nation Ft. Black Bear - Stadium Pow Wow (Official Video)

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Sisters ft Northern Voice (The Halluci Nation)

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Sisters ft Northern Voice (The Halluci Nation)

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Electronic music - Indigenous

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The Halluci Nation - Sisters ft Northern Voice (Official Video)

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Cultural Background: Algonquin, Long Point First Nations, QC

A Native North American Algonquin, born in Ville-Marie, Quebec in 1952, Frank Polson is a member of the Long Point First Nation (Northwestern Quebec).

Frank is a self-taught artist who produces works of unique beauty, which is relevant to today and in accordance with his heritage. For the last four years he has worked at developing his unique style in the medium of acrylics. He has rekindled his fond memories of many pleasurable and educational seasons, spent on the trap lines with his father and has tried to capture those wonderful memories on canvas among the glorious sunsets and the sounds and feelings of the wilderness' days and nights. The sound of the "Great Northern Diver" and the cry of the "Timber Wolf" seem to haunt his vision of the beautiful Quebec Northwest.

Frank credits the Elders for helping him find and maintain balance in his life, to overcome his problems and conflicts and to live with and finally defeat the frustration that followed him for so many years. He finally knows that he can stop running and that he has nothing to prove to the world.

"Painting makes me feel like I'm doing something for myself."

Origine Culturelle: Algonquin, Long Point First Nations, QC

Né à Ville Marie, Québec en 1952, Frank Polson qui est membre de la Première Nation Long Point (nord-ouest québécois) est un Algonquin nord américain.

Frank est un artiste autodidacte qui produit des œuvres d'une beauté unique qui est pertinent pour aujourd'hui et conformément à son patrimoine. Depuis les quatre dernières années, il a travaillé à développer son style unique dans le médium des acryliques. Il a ravivé ses souvenirs friands de nombreuses saisons de plaisir et d'éducation passées en compagnie de son père sur les lignes de trapistes. Il a tenté de capturer ces merveilleux souvenirs sur toile de ces couchers de soleil ainsi que les sons et sentiments de la faune jours et nuits. Le son du grand oiseau plongeur du Nord ainsi que le cri du loup semblent hanter sa vision de la beauté du Nord-Ouest du Québec.

Frank est très reconnaissant envers les Sages de l'avoir aidé à trouver et à maintenir son équilibre dans la vie, à surmonter des problèmes et conflits. Ils lui ont aussi appris à vivre avec et finalement vaincre la frustration qui l'a suivi pendant tant d'années. Il s'aperçoit enfin qu'il peut arrêter de courir et qu'il n'a rien à prouver au monde entier.

" La peinture me fait ressentir que je fais quelque chose pour moi.
This artist's works are also available in Note Card Boxed Sets.

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Frank Polson - Sa-Cinn Native Enterprises

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Cultural Background: Algonquin, Long Point First Nations, QC A Native North American Algonquin, born in Ville-Marie, Quebec in 1952, Frank Polson is a member of the Long Point First Nation (Northwestern Quebec). Frank is a self-taught artist who produces works of unique beauty, which is relevant to today and in accordance with his heritage.

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N'we Jinan - youth music from Indigenous communities across Turtle Island.

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N'we Jinan - youth music from Indigenous communities across Turtle Island.

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N'we Jinan, whose name means "We Live Here" in James Bay (Eastern) Cree, is a non-profit organization founded in 2014 and registered nationally in 2016. It began as a platform for participating youth to learn about and acquire skills in sound recording, music production, songwriting, and performance.

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From the Atikamekw Nation

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Laura Niquay presents Waska Matisiwin (Circle of Life), a sensitive and grandiose work that reveals her folk-grunge universe better than ever. From childhood, nourished by the sounds of her family's classical guitars in the small community of Wemotaci in Mauricie, Laura picked up a guitar to compose her own songs.

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Gallery of artistic expressions made in commemoration of the Missing and Murdered Indigenous Women and Girls

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Art is a powerful tool for commemoration. Public commemorations, through art, can help bring forward personal stories of colonial violence. Art as commemoration bears witness to injustice, recognizes human dignity of victims and survivors, and calls institutions, systems and structures to account. The National Inquiry is honoured to share some of the hundreds of artistic expressions gifted throughout the Truth Gathering Process. All artists retain copyright.

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Art is a powerful tool for commemoration. Public commemorations, through art, can help bring forward personal stories of colonial violence. Art as commemoration bears witness to injustice, recognizes human dignity of victims and survivors, and calls institutions, systems and structures to account.

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 Indian Affairs and Northern Development, Ottawa, 2010

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Find various current Indigenous artists and their works in this repository.

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PITSEOLAK ASHOONA

1904-1983

Pitseolak was born in 1904 on Nottingham Island in the Hudson Straights, while her family was en route from Sugluk (now Salluit) on the north coast of Arctic Quebec to the south coast of Baffin Island. She spent her childhood in several camps on the south Baffin coast. As a young woman she married Ashoona and she bore 17 children, Pitseolak was the mother of several Cape Dorset artists, the Ashoonas Ottochie, Komwartok, Kaka and Kiawak; and Napatchie Pootoogook. Ashoona died during a epidemic in the Nettling Lake area he was still in his prime, leaving Pitseolak to raise their young family on her own. She settled permanently in Cape Dorset in the early 1960's.

Pitseolak was among the first in Cape Dorset to begin drawing, and the most prolific. She made close to 9,000 drawings during her 20 years in Cape Dorset. Her prints have appeared in every annual print collection since her work was first published in 1960. Her best and most authentic drawings were of "the old Eskimo ways", a way of life deeply embedded in her memory. Pitseolak was been awarded several honours over the years, and her work has been the subject of several projects. In 1971 the National Film Board produced a film based on her book, "Pitseolak: Pictures out of my life". In 1974 she was elected a member of the Royal Canadian Academy and she received the Order of Canada in 1977. Pitseolak died in 1983 and is buried behind the Anglican Church in Cape Dorset. She fulfilled her promise to work on her drawings and prints until she was no longer able. Her vast legacy of orginal work now resides on long term loan at the McMichael Canadian Art Collection where it is being photographed, documented and exhibited.*
*West Baffin Island Co-op, 1999.

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PITSEOLAK ASHOONA 1904-1983 Pitseolak was born in 1904 on Nottingham Island in the Hudson Straights, while her family was en route from Sugluk (now Salluit) on the north coast of Arctic Quebec to the south coast of Baffin Island. She spent her childhood in several camps on the south Baffin coast.

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SHUVINAI ASHOONA

1961-
When I start to draw I remember things that I have experienced or seen. Although I do not attempt to recreate these images exactly, that is what might happen. Sometimes they come out more realistically but sometimes they turn out completely different. That is what happens when I draw.
-Shuvinai Ashoona (From "Ghost Noise"; Produced and directed by Marcia Connolly)

Shuvinai was born in Cape Dorset in August, 1961. She is the daughter of Kiawak Ashoona and Sorosilutu, both well known for their contributions to the arts in Cape Dorset.

Shuvinai began drawing in 1996. She works with pen and ink, coloured pencils and oil sticks and her sensibility for the landscape around the community of Cape Dorset is particularly impressive. Her recent work is very personal and often meticulously detailed. Shuvinai's work was first included in the Cape Dorset annual print collection in 1997 with two small dry-point etchings entitled Interior (97-33) and Settlement (97-34). Since then, she has become a committed and prolific graphic artist, working daily in the Kinngait Studios

Shuvinai's work has attracted the attention of several notable private galleries as well as public institutions. She was featured along with her aunt, Napachie Pootoogook, and her grandmother, the late Pitseolak Ashoona, in the McMichael Canadian Collection's 1999 exhibition entitled "Three Women, Three Generations". More Recently she was profiled along with Qavavau Manumie of Cape Dorset and Nick Sikkuark of Gjoa Haven in the Spring 2008 issue of Border Crossings, a Winnipeg-based arts magazine.

In an unusual contemporary collaboration, Shuvinai recently worked with Saskatchewan-based artist, John Noestheden, on a "sky-mural" that was exhibited at the 2008 Basel Art Fair and was shown again at Toronto's 2008 "Nuit Blanche". It later traveled to the 18th Biennale of Sydney in 2012 and in 2013 it was part of 'Sakahans' an exhibition of international Indigenous art at the National Gallery of Canada. In 2009 her work was presented alongside Toronto-based artist Shari Boyle at the Justina Barnicke Gallery at Hart House. Shuvinai is also the subject of a documentary art film, Ghost Noise, produced and directed by Marcia Connolly.

Shuvinai is slowly gaining more international attention and in 2013 she was included in the prestigious Phaudin publication, 'Vitamin D2. New Perspectives in Drawing'. Shuvinai will be represented at SITElines 2014 Unsettled Landscapes in Sante Fe, New Mexico.

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SHUVINAI ASHOONA 1961- When I start to draw I remember things that I have experienced or seen. Although I do not attempt to recreate these images exactly, that is what might happen. Sometimes they come out more realistically but sometimes they turn out completely different. That is what happens when I draw.

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KANANGINAK POOTOOGOOK

1935 - 2010

Kananginak had been involved with drawing and printmaking since the late 1950's when the West Baffin Eskimo Co-op first initiated the graphic arts program at Cape Dorset. Kananginak's first print, a collaborative image with his father, Pootoogook, was included in the first catalogued collection of Cape Dorset prints in 1959. His work has been included in all but three annual collections since that time.

Kananginak and his siblings grew up in different camp areas on south Baffin Island. Their main camp was Ikerrasak where their father, Pootoogook, was the respected camp leader. Kananginak married Shooyoo from Cape Dorset in the mid-1950's. They lived at Ikerrasak until 1958 when they moved to Cape Dorset because of Pootoogook's failing health.

From the beginning Kananginak had represented Arctic wildlife in his work. He was especially capable at drawing the many species of birds, which frequent the Arctic. In the 2000's he focused on the material culture of the Inuit, producing realistic, narrative drawings of camp and hunting scenes. His work has been produced in several print media - copper engravings, stonecuts, stencils, lithographs and etchings. Kananginak was an accomplished printmaker himself; in the early years he often proofed and editioned his work.

Kananginak was a prominent and involved community leader. He was instrumental in the formation of the West Baffin Eskimo Co-operative and served for many years as President of its Board of Directors. He was also a member of the Royal Canadian Academy.

In 1978, the World Wildlife Commission released a limited edition portfolio of works in which four of Kananginak's images were included. His work has been featured in numerous exhibitions in both public instiutions and commercial galleries. He was also a notable sculptor.

In 1997, Kananginak was commissioned by the Governor General of Canada, Romeo Leblanc, to construct an Inukshut in Cape Dorset, which was then deconstructed and shipped to Ottawa. Kananginak and his son, Johnny, were then invited to Ottawa to re-assemble the Inukshuk on the grounds of Rideau Hall as part of a tribute to native people in Canada.

Kananginak lived in Cape Dorset with his wife, Shooyoo and their family until his death in 2010.

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Kananginak Pootoogook - DORSET FINE ARTS

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KANANGINAK POOTOOGOOK 1935 - 2010 Kananginak had been involved with drawing and printmaking since the late 1950's when the West Baffin Eskimo Co-op first initiated the graphic arts program at Cape Dorset. Kananginak's first print, a collaborative image with his father, Pootoogook, was included in the first catalogued collection of Cape Dorset prints in 1959.

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Art Gallery of Ontario - Indigenous Collection

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Art Gallery of Ontario - Indigenous Collection

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ABOUT THE COLLECTION

Indigenous art at the AGO currently includes works from the First Peoples of North America, namely First Nations, Inuit, and Metis. The collection also includes global Indigenous Art from Africa, Australia, and the Torres Strait Islands. Indigenous Art is the oldest in the world and our collections reflect recent and historical practices and the continuities in between. Indigenous Art encompasses practices outside the Eurocentric traditions of artistic creation and categorization, as well as engagement with all major movements in art today. Indigenous art comes out of living cultures, making it highly dynamic and changing over time.

Developing the First Nations, Inuit and Metis art collection is one of the AGO's primary collecting goals. From Haida master carver Charles Edenshaw, to contemporary Mohawk artist Shelley Niro, the collection spans artistic movements across several centuries.

The historic First Nation's work includes exemplary objects such as the Anishnaabe Gunstock Club (anonymous, early 1800s), which in 2002 became the AGO's first major acquisition of Ontario's First Nations heritage, a selection of argillite poles by Charles Edenshaw (c.1839-1920), and the argillite and ivory Sea Captain (Haida, anonymous, circa 1840), acquired in 2008. Acquiring works by contemporary Indigenous artists is a critical goal, as is ensuring that the collection and programming reflect the historical diversity of Canadian society.

One of the distinguishing features of the collection is its contemporary Inuit art, with an emphasis on work produced in Canada since 1948. Among the more than 5,000 objects in the Gallery's holdings are some 2,800 sculptures, 1,300 prints, 700 drawings and a selection of wall hangings. The AGO's current collecting focus is on new Inuit artworks, especially those that express the current state of affairs in the far North. Manasie Akpaliapik's large whalebone, ivory, stone, antler, baleen and horn sculpture Respecting the Circle is another example of one of the AGO's most popular works on display.

Australian Aboriginal and Torres Strait Islander

The AGO's collection of more than 1,000 Australian Aboriginal and Torres Strait Islander artwork is the largest in Canada.

A gift from an anonymous donor in 2002, these works come from New South Wales, the Northern territory, Queensland, South Australia, Victoria and Western Australia, with a focus on artwork from the northern and central part of the continent.

A highlight of the collection is its 327 boomerangs, each unique and representative of a regional style.

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Indigenous art at the AGO currently includes works from the First Peoples of North America, namely First Nations, Inuit, and Metis. The collection also includes global Indigenous Art from Africa, Australia, and the Torres Strait Islands. Indigenous Art is the oldest in the world and our collections reflect recent and historical practices and the continuities in between.

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Both a requiem for and an honouring of Canada's First Nations, Métis and Inuit women, this short film deconstructs the layers of Canadian nationalism.

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Sisters and Brothers (Kent Monkman - 3 min)

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Sisters and Brothers (Kent Monkman - 3 min)

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In a pounding critique of Canada’s colonial history, this short film draws parallels between the annihilation of the bison in the 1890s and the devastation inflicted on the …

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Renowned Métis author and screenwriter Maria Campbell explores themes of cultural identity, sexual assault and the familial impact of colonialism in The Red Dress, echoing the themes of ...

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Kwe, skenenkowa, welcome, Ondinnok is a Huron word meaning: 'a theatrical healing ritual that reveals the secret desire of the soul'. Our theatre aspires to recapture the imagination, the land of dreams, to repatriate memory and liberate the future. That's what it means to do - Ondinnok!

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A retelling of the Mi’kmaq legend of Medoonak by Les Krizsan

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This short film is a retelling of the Mi'kmaq legend of Medoonak, the reckless ruler of the winds and the seas who was persuaded to quieten his magical ...

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Pre-contact, a Two Spirit person named Woman Dress travels the Plains, gathering and sharing stories. Featuring archival images and dramatized re-enactments, this film shares a Cuthand family oral ...

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Features in-person show calendar as well as short videos from shows.

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Red Sky Performance is a leading company of contemporary Indigenous performance in Canada and worldwide.

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Samian feat. Shauit // Les Nomades // Vidéoclip

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Music and Dance performance for Missing and Murdered Indigenous Women and Girls

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Music and Dance performance for Missing and Murdered Indigenous Women and Girls

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Performance for Missing and Murdered Indigenous Women

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Shanley Spence - Hoop Dance - Winnipeg Folk Fest Sessions

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There are few pow wow dances as ebullient, or as symphonic, as the Jingle Dress Dance, especially when there are multiple female dancers moving together. The rows of metal cones, called ziibaaska'iganan in the Ojibew language, dangle from the dresses and rattle and clink as the dancers move. The traditional dance required the dancers to never cross their feet, never dance backward, and never complete circle. They kept footwork light, nimble, and close to the ground. Their dresses chirped as they moved. Modern Jingle Dress Dance allows more fluidity, the dancers can cross their feet, can complete full circles, and can dance backwards. The dresses are designed so they can move more freely, but the metal cones remain, singing along, while the dancer often carries a feather fan during the dance. The Jingle Dress Dance grew in popularity, and cultural significance, from the 1920s to around the 1950s, only to decline, go back to the dream-state from which it sprang, and rise back to life in the 1980s with the advent of pow wow expansion and competition.

By most accounts, women's Jingle Dress Dance has its roots in some part of Ojibwe country, be it Wisconsin to the Mille Lacs Ojibew community in north central Minnesota, to White Fish Bay, Ontario. The time period is reliably around World War I. Of the number of accounts that tell the origin story for this beloved style of pow wow dancing, the one most often found is that the dress and dance were bequeathed to the Ojibwe from a vision.

The various origin stories are told in books such as Reflections on American Indian History, which was edited by Albert L. Hurtado with an introduction by legendary Cherokee Principal Chief Wilma Pearl Mankiller,and Heartbeat of the People: Music and Dance of the Northern Pow Wow, by Tara Browner, an ethnomusicologist of Choctaw ancestry who was a jingle dress dancer on the pow wow circuit for seven years. The most consistent element is of a an Ojibwe man (occasionally he's credited as being a medicine man) who had a vision that he was being given instructions for a style of dress and the specifics of a dance that would help heal a young girl.

In Reflections, this story is told in Chapter Five by Brenda J. Child-during World War I, an Ojibew girl became very sick, possibly from the widespread Spanish influenza epidemic. Her father feared he was going to lose her, and sought a vision to save his daughter. He saw the dress and the instructions for the dance, and went about putting the dress together for his daughter, then asked her to do a few "springlike" steps, in which she always kept one foot on the ground. She started feeling better, and kept dancing. Finally, she recovered completely, and kept on dancing, and eventually she formed the first Jingle Dress Dance Society.

In Heartbeat of the People, Browner gives a name to that little girl from the Jingle Dress Dance origin story, Maggie White. According to Browner, it was Maggie who was sick and gave no signs of recovering, so her father searched for a vision. That vision of a dress and a dance came to him in a dream. He constructed the dress and put it on his sick daughter. He instructed her from his vision how to perform the dance, and as she did she was cured. Little Maggie sought out other girls, showing them how make a dress in the four sacred colors (red, yellow, white and blue), with four rows of jingles made from snuff cans. She and these three other girls became the heart of the Jingle Dress Dance Society.

One aspect of the Jingle Dress Dance tradition that makes it so important in Indian Country is that the dance coincided with the suppression of Native American religion in the United States in 1921, with the outlawing of religious dancing. Yet according to Child, Ojibwe women disregarded the new ruling as historic photographs show them in their jingle dresses around 1920, and every decade thereafter.

The dance faded from popularity later in the century, only to explode back on the scene when as competitive dancing and the pow wow circuit expanded, giving tribes in different regions of the country their first real exposure to the dance. Back in chapter five of Reflections, Brenda J. Child discusses how legendary Wilma Mankiller, the first woman Principal Chief of the Cherokee Nation, had been given a jingle dress by Red Lake tribal chairman Roger Jourdain in the 1980s, a moving gesture because the jingle dress is a "strong cultural reference to the power of women." Childs' chapter on the jingle dress dance really focuses on the connection between the dance and the power of Native American women. As the dance spread throughout Wisconsin and then on to the Dakotas in the 1920s, Child focuses on how the jingle dress and its rituals were closely associated with how active Ojibwe women were in keeping up the health and spirits of their communities during the harsh conditions in the Great Lakes area. Once the pow wow circuit grew, and the dance moved beyond its original borders, the dance was adopted by more Native communities because of its connection to prayer and healing, something tribes from all four corners know a lot about.

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There are few pow wow dances as ebullient, or as symphonic, as the Jingle Dress Dance, especially when there are multiple female dancers moving together. The rows of metal cones, called ziibaaska'iganan in the Ojibew language, dangle from the dresses and rattle and clink as the dancers move.

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Women's Jingle - 2019 Gathering of Nations Pow Wow

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There was once a little girl who was sick, near death. Her father, desperate to help, had a vision of a dance that would heal his daughter. During a drum ceremony, the little girl wore a dress lined in rows of silver cones made out of the lids of snuff cans. The father encouraged her to dance, and as the night wore on, her health improved.

This is the origin story of the Ojibwe jingle dress. Although there are several versions, they all attribute the girl's health to the sound of the jingle dress as she danced.

" Ziibaaska' iganagooday: The Ojibwe Jingle Dress at 100," an exhibit celebrating the 100th anniversary of the jingle dress, will open at the Mille Lacs Indian Museum and Trading Post in Onamia, Minnesota on April 3, 2019. University of Minnesota Professor and Chair of American studies Brenda Child has a PhD in history with a focus on American Indian history and Indigenous studies. Guided by the research efforts of Child, the exhibit will feature jingle dresses from the decades, highlighting its history along the way.

Healing through Dance

Back in 2014, Child published My Grandfather's Knocking Sticks, a book discussing American Indians' labor on reservations. One chapter explores the healing traditions of Native Americans, which prompted her investigation of the jingle dress dance. After extensive research, Child posits that the dress and dance originated circa 1918-19. These years brought an influenza pandemic which took more lives than World War I. In the wake of what is now referred to as "the mother of all pandemics," the jingle dress was born.

Almost every Ojibwe or Dakota powwow includes the jingle dress dance, and there are several versions of it. It's characterized by the light footwork danced close to the ground and the jingle of the metal cones. Originally an Ojibwe tradition, the jingle dress has become pan-Indian, spreading into the Dakotas and across Indian country.

Throughout history, women acted as caregivers and healers. Today, the jingle dress acts as a reference to the power of women. During the influenza outbreak, it was the women who performed the dance to heal the community.

"We know today that there's a lot about healing that can be done through medicine, but [there is] a psychological component that is less understood," explains Child. "Their dance was part of this psychological component of illness." Empowered to aid their community morale, Ojibwe women join together and dance for the health of their families and friends to this day.

Jingle Dress Exhibit

With the help of her students, Child is collaboratively writing the narrative of the jingle dress. She is partnering with the Minnesota Historical Society, current undergraduate and graduate students, and the Mille Lacs Indian Museum and Trading Post to put together an exhibit on the 100th anniversary of the flu outbreak and the Ojibwe jingle dress. One of their main goals is to highlight the dress' style evolution throughout the decades.

The original jingle dresses resembled flapper dresses from the '20s, but they have changed in style to resemble the popular style of dresses in America through the decades. By featuring the evolution of the jingle dress, Child hopes to show "how the Ojibwe people of the Great Lakes were connected to world events...This dance tradition is a reflection of modernity rather than just Indian tradition." By showing how the native dresses coincided with popular dress styles from the time, the exhibit helps modernize the tradition and highlight it as a reaction to a social phenomenon. Featuring dresses from before World War II to dresses from members of the community today, the year-and-a-half-long exhibit will rotate the dresses to engage with members of the Native community.

Ultimately, this exhibit helps foster a culture of engagement by relying on the community, students, and faculty to collaborate on the project. When the exhibit launches, contributors will be able to see community members and visitors interact with a tradition that has deep cultural value and meaning. The project has been driven by Child's research and passion for the nuances of Native history. By melding research and community engagement, the exhibit is stimulating a relationship between the University of Minnesota and Native communities in the Great Lakes region.
This story was written by an undergraduate student in CLAgency. Meet the team.

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There was once a little girl who was sick, near death. Her father, desperate to help, had a vision of a dance that would heal his daughter. During a drum ceremony, the little girl wore a dress lined in rows of silver cones made out of the lids of snuff cans.

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Saturday night grand entry @ Alexis pow wow 2021

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Northern Cree Singers and men's grass dancers

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Northern Cree Singers and men's grass dancers

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Northern Cree and sr men’s grass dancers Onion Lake Powwow 2021

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Indomitable (DJ Shub feat. Northern Cree Singers)

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Indomitable (DJ Shub feat. Northern Cree Singers)

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DJ Shub - Indomitable ft. Northern Cree Singers (Official Video)

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Tanya Tagaq Uja and Umingmak live    Polaris Music Prize 2014

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A Tribe Called Red ft Tanya Tagaq and Black Bear Singers "Medley" - Live at the 2017 JUNO Awards

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"You Got to Run" - Buffy Sainte-Marie (feat. Tanya Tagaq)

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"You Got to Run" - Buffy Sainte-Marie (feat. Tanya Tagaq)

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Buffy Sainte-Marie & Tanya Tagaq "You Got To Run (Spirit Of The Wind)"

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In Balance in Nature we see the work of a more mature Beardy and, as the title suggests, it communicates ideas related to ecology. In this stylized work, two figures are joined in one body, 'man' on one side and 'nature ', represented by the bear, on the other. There is a suggestion of motion created by the curving upswept line and the two characters appear to be wrestling. They are balanced asymmetrically and outlined with a brown- coloured paint. 'Man' is reaching out and looking toward 'nature' while 'nature' turns away and maintains a powerful untamed expression.

The struggle suggested in this work represents ideas of man ' s survival within the environment. Thinking about tsunamis, cyclones and unforgiving prairie blizzards, we can see that while we think we may be superior, nature is a powerful force that needs to be respected. Beardy, storyteller/artist that he is, visually counsels us to revere our environment and protect it if we hope to support future generations. We cannot turn our back on nature and our environment or there will be serious consequences.

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Jackson Beardy: Balance in Nature - MacKenzie Art Gallery

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In Balance in Nature we see the work of a more mature Beardy and, as the title suggests, it communicates ideas related to ecology. In this stylized work, two figures are joined in one body, 'man' on one side and 'nature ', represented by the bear, on the other.

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COPYRIGHT & USAGE

Welcome to

ARTIST PROFILE

Odjig Arts provides accurate information on artist Daphne Odjig, sale of prints, works of art, Nanabush books and copyright approval.

Internationally recognized and renowned artist Daphne Odjig was born September 11, 1919 and raised on the Wikwemikong Unceded Indian Reserve on Manitoulin Island (Lake Huron), Ontario Canada. Her father and her grandfather, Chief Jonas Odjig, were Potawatomi, descended from the great chief Black Partridge. The Odjig family was among the Potawatomi who migrated north and settled in Wikwemikong after the war of 1812. The Potawatomi (Keepers of the Fire) were members with the Ojibwa and Odawa, of the Three Fires Confederacy of the Great Lakes.

Daphne Odjig's achievements include, but are not limited to:

The first, and as of November 2009, the only First Nation woman artist to show at the National Gallery of Canada.

Order of Canada

Order of British Columbia

Seven Honorary Degrees

National Aboriginal Achievement Award

Governor General's Laureate, Visual and Media Arts (Canada's highest honour in the field of visual arts)

Expression Award, National Film Board of Canada, in recognition of work that champions Canadian cultural diversity

Honorary Fellowship, Society of Obstetricians and Gynaecologists of Canada

Please refer to the Artist Profile for an expanded list of honours and awards.

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daphne
odjig
art
first nation
contemporary canadian art
painter
somerville
nanabush
order of canada
kelowna
oils
acrylics
silkscreen
prints
murals
pen and ink
pastels
watercolour

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Daphne Odjig is an internationally recognized Canadian First Nations artist providing prints, collectibles, images, fashion, glass and copyright approval for her works. Daphne has received the Order of Canada, is a Governor General's Laureate and has been featured at the Museum of Civilization.

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Resilience: 50 Indigenous Art Cards and Teaching Guide is a boxed set that contains 50 full-colour, 8" x 10" reproductions of contemporary Indigenous art and a bilingual (English/French) teaching guide, full of ideas on how to use the art cards to animate discussions and inspire activities in all subjects, from kindergarten to grade 12.