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FNEC Presentation Feb 6, 2024

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Teacher’s Guides for Books About the Residential School System

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Teacher’s Guides for Books About the Residential School System

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Classroom Resources: Residential School System

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Learn about the history and ongoing impact of the Residential School System with this selection of teacher's guides for books suitable for K-12.

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Welcome! Our collection of books, posters, multimedia projects and other materials give attention to First Nations cultures, histories and languages, and is growing rapidly. Be sure to check back often for new items. Please note that our orders are currently delayed due to printer repair and will be an approximate two-week wait period for your [...]

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Indigenous

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In recognition of National Truth and Reconciliation Day, Turning the Tide has put together a book list to educate and empower on Canada's history of Residential Schools.

Between September 29 and October 12, profits from the sales of our list of over 50 titles will be donated the Saskatoon Survivors Circle.

PLEASE NOTE THAT BECAUSE 100% OF THE PROFITS WILL BE DONATED, ORDERS WILL BE FOR PICK UP ONLY AND NOT ELIGIBLE FOR DELIVERY.

If you have been impacted by Residential Schools and need support, you can reach out 24/7 to the crisis line at 1-866-925-4419.

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In recognition of National Truth and Reconciliation Day, Turning the Tide has put together a book list to educate and empower on Canada's history of Residential Schools. Between September 29 and October 12, profits from the sales of our list of over 50 titles will be donated the Saskatoon Survivors Circle.

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How Storytelling Builds Attachment & The Science Behind It

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How Storytelling Builds Attachment & The Science Behind It

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There is a lot of research available on the subject of storytelling today. It helps people focus, remember information, develop empathy, and navigate difficult life events. It's also a lot of fun.

These subjects are so well studied that a quick Google search will bring up hundreds of articles, both for the lay person and the academic. In fact, there are so many good books, factoids, and articles out on storytelling now that it's easy to get lost in all the good news.

We say "lost," because what's interesting is that almost all of this research is focused on the impact of the story on the listener. In other words, it neglects the relationship between the storyteller and the listener, and particularly the relationship that forms after multiple tellings.

As parents and teachers who use storytelling daily, we believe this is an error. We have experienced the storytelling relationship so frequently that we recognize it, not the narrative, at the heart of good storytelling. It is through the intimacy and trust of that relationship that the real value (not just the words) is passed from human to human, parent to child. It's also why every parent and caregiver is uniquely poised to become a masterful storyteller - because nobody knows your child better than you.

What scientists have pieced together over the last seventy years is that storytelling is a principle component of how we think, speak, and make meaning of our lives. It mediates our social structures and extends deep into our human ancestry. And it's as alive today as ever. But to fill in the gap in the science of storytelling, we need to look elsewhere - at one of the principle theories of human development: attachment theory.

The main principle of attachment theory is that a healthy attachment to one or more parental figures in a child's early years helps a child to form healthy relationships later in life. Since relationships are vital to social creatures like you and I, this leads to all sorts of desirable outcomes, like academic and career success, mental health, and positive self-esteem.

On the other hand, children who lack healthy attachment in childhood tend to form poor relationships as adults and therefore struggle with school, career, and a variety of behavior disorders ranging from anxiety to anger to avoidance.

Psychology Today reports that 40% of U.S. children lack a healthy attachment with their parents and are therefore likely to struggle forming healthy relationships as adults. That's four out of ten people. However, it's important not to equate attachment with love. It's quite possible, and even likely, for a mother and father to love their child yet not have adequate attachment.

So, what builds attachment? Here are six ground rules from Dr. Holly Ruhl, writing in Motherly -

1. Recognizing and responding to a child's cues for attention

2. Following a child's interests

3. Being in sync with a child

4. Remaining positive

5. Varying a child's activities

6. Giving emotional support

If you have ever heard a child say, "Tell me a story," you may have thought she merely wanted a good story. But if we grasp that relationship is at the crux of storytelling, we begin to see that this is a child's way of asking for attention. This corresponds directly with rule 1 for building attachment. Recognizing this cue as what it is - a bid for your attention - can help a lot of parents let go of the stress of coming up with a good story. It's you she wants, not the story.

In our book and in our blog, we refer constantly to the concept of the storytelling loop - you take one or two elements from a child's life, tell an imaginative story about it, and end up with a new perspective on those real things. This correlates with ground rules 2 and 3. Engaging in the storytelling relationship is not so much about telling a story offhand. It begins with paying attention to your child's environment and then incorporating something recognizable into your stories. This makes a child feel seen.

Remaining positive (ground rule 4) is essential to any children's story. We might include some conflicts and drama, especially as a child ages, but a good story should have a positive outcome and leave a child with a good feeling. This helps build a child's sense of safety and resolve, and connects that good feeling with you. It's one of the principle features of storytelling. By allowing a child to encounter a difficult situation in a story, then providing resolution, he has a chance to practice for real life.

If we have followed a child's interests and responded to their cues for attention (rules 1 and 2), a good story often leads to play. If you have ever encountered a bored child, it's often because there is not enough diversity in his activities. Storytelling can be a great way not just to connect, but to stimulate a child's interest in new and diverse activities (rule 5). Check out this article for more on how storytelling leads to productive solo play.

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How Storytelling Builds Attachment & The Science Behind It - How to Tell Stories to Children

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One of the essential messages we share at How to Tell Stories to Children is that storytelling is better understood through the lens of relationship than narrative. Anyone who has told stories to their children (including grandparents, teachers, caregivers, etc.) will recognize that at the end of

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48 books by Indigenous writers to read to understand residential schools

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48 books by Indigenous writers to read to understand residential schools

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48 books by Indigenous writers to read to understand residential schools | CBC Books

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David A. Robertson curated this list of fiction, nonfiction, poetry and children’s books, all which explore the legacy and impact of the residential school system.

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is another collection of Two-Spirit and Indigiqueer speculative fiction stories, but this one has a slightly different tone. Joshua Whitehead's introduction is thought-provoking and informed by the theory he studies. Love After the End is also focused much more on dystopias, especially the idea of humans evacuating a dying Earth. This is a fascinating read, because space travel is often written from an uncritical colonial perspective. This collection has a very different approach to travel and to leaving Earth. Also there's a love story between a genius cyborg rat and a human teenager, so there's that!

Joshua Whitehead is an Oji-Cree, Two-Spirit member of the Peguis First Nation.

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This has been a popular choice to teach in high schools in my area! Taylor takes sci-fi tropes and uses them to explore how Indigenous people in Canada have been treated at different points in history. He also uses a lot of humor in his stories. If you're looking for more Indigenous SFF from Taylor, he also has a fantasy series, starting with which has Two-Spirit and LGBTQ+ characters.

Drew Hayden Taylor is an Ojibwe author.

Moonshot is a three volume collection of comics written and illustrated by Indigenous authors and illustrators across North America. They aren't entirely SFF, but many of the stories in each collection are, and the first collection in particular looks towards the future. They showcase a lot of different writing and illustration styles, making each story distinct. I taught the space travel comic "Journeys"by Jeffrey Veregge in my first practicum to a high school English class, and it was fascinating to see the different ways that students interpreted the story.

Hope Nicholson is not Indigenous, but all the authors are. Moonshot Vol. 3 is edited by Elizabeth LaPensée (Anishinaabe, Métis, and settler-Irish) and Michael Sheyahshe (Caddo Nation of Oklahoma). Vol. 3 also has all Indigenous illustrators, in addition to all Indigenous authors.

This is recommended for fans of Stranger Things! Aisling is a young Cree woman looking for her runaway brother. As she and her family try to track Eric down, Aisling begins to come to terms with her own growing powers, and the legends she has grown up with take on new meaning. Her search for Eric becomes even more urgent as she discovers that they might be players in a much larger conflict.

Aaron Paquette is Métis, of Cree, Cayuse, and Norwegian descent.

And for my final pick, a middle grade novel! As with most of the books under the Rick Riordan Presents umbrella, this is a fast-moving, action-packed book with big stakes inspired by mythology. In this case, it's Navajo mythology. Nizhoni, her brother Mac, and her best friend Davery will have to fight ancient monsters to rescue the siblings' father. Along the way, they have to find Diné Holy People who will help prepare them for the battle ahead, and they will endure trials to prove themselves. Also check out Roanhorse's dystopian series, starting with Trail of Lightning!

Rebecca Roanhorse is of Ohkay Owingeh (Pueblo) and African American heritage, and her husband and daughter are Diné.

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25 Science Fiction and Fantasy Books by Indigenous Authors

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is another collection of Two-Spirit and Indigiqueer speculative fiction stories, but this one has a slightly different tone. Joshua Whitehead's introduction is thought-provoking and informed by the theory he studies. Love After the End is also focused much more on dystopias, especially the idea of humans evacuating a dying Earth.

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Books to Build On: Indigenous Literatures for Learning

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Books to Build On: Indigenous Literatures for Learning

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Awesome website!

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Books to Build On: Indigenous Literatures for Learning

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You have arrived at an interactive web resource that is designed to assist educators with weaving Indigenous ways of knowing, being, and doing into their teaching and learning, starting with story. Responding to the Calls to Action from the Truth and Reconciliation Commission of Canada and to current provincial professional standards for education, this resource is intended to help teachers build foundational knowledge and competencies in Indigenous education.

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Guides for: Fire Song, Joy of Apex, Northern Lights, The Marrow Thieves, The Water Walker

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49th Teachers is a not-for-profit, publicly funded initiative, with a simple yet powerful goal: to help educators bring more Canadian books into their classrooms and libraries.

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49th Teachers is a not-for-profit, publicly funded initiative, with a simple yet powerful goal: to help educators bring more Canadian books into their classrooms and libraries.

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Skip to Main Content

It looks like you're using Internet Explorer 11 or older. This website works best with modern browsers such as the latest versions of Chrome, Firefox, Safari, and Edge. If you continue with this browser, you may see unexpected results.

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Research guides: Infusing Indigenous Perspectives in K-12 Teaching: Lesson Plans

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Skip to Main Content It looks like you're using Internet Explorer 11 or older. This website works best with modern browsers such as the latest versions of Chrome, Firefox, Safari, and Edge. If you continue with this browser, you may see unexpected results.

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First Nations Education Steering Committee FNESC

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This document is designed for teachers of Mathematics in British Columbia . It has been developed by the First Nations Education Steering Committee (FNESC), supported by the BC Ministry of Education and it is grounded in the view that increased student success can be achieved through adjustments in pedagogy and approach that make mathematics feel more inclusive and engaging. Development of this resource has been guided by the recognition that

teaching and learning with respect to First Peoples in British Columbia's school systems should be based on authentic knowledge and understanding, as articulated by Elders, educators, and other content experts from within British Columbia's First Nations and Métis communities

decisions affecting teaching and learning with respect to First Peoples in British Columbia's school systems should take appropriate account of the advice of community leaders from within the province's First Nations and Métis communities

while commonalities exist, First Peoples' cultures within BC are extraordinarily diverse.

The 2020 revision of this document also supports implementation of the Calls to Action of the Truth and Reconciliation Commission, specifically the call to "integrate Indigenous knowledge and teaching methods into classrooms" (clause 62) and "build student capacity for intercultural understanding, empathy, and mutual respect" (clause 63).

Accordingly, the goals of this guide are:

to contribute to reconciliation for all by building greater understanding of the skills, knowledge, and perspectives of First Peoples for all students

to ensure the inclusion of First Peoples knowledge and perspectives is done respectfully and without appropriating First Peoples knowledge

to encourage and support the respectful development of local teaching and learning resources

to provide support for the implementation of the BC mathematics provincially prescribed curriculum

We welcome your feedback on our resources.

See our other publications at publications form to order. Quantities are limited.

Want to offer Math First Peoples in your school? For support and tips, contact us.

Resources

The Water-Keepers - CD Digital Content for Use with Teaching Mathematics in a First Peoples Context Grade 8 and 9 (2012)
(zip file 116MB) Answer Key, Circle Unit

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Math First Peoples (2020) - First Nations Education Steering Committee FNESC

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This document is designed for teachers of Mathematics in British Columbia . It has been developed by the First Nations Education Steering Committee (FNESC), supported by the BC Ministry of Education and it is grounded in the view that increased...

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﻿﻿Weyt-kp!﻿﻿

Kamloops School District No. 73 is located within the traditional territory of the Secwepemc people and includes the seven Secwepemc First Nations Bands: The District provides educational services to a diverse multicultural population of approximately 14,500 students, approximately 15% of which are of Aboriginal ancestry. Although overall student enrollment has declined in the District, the Aboriginal student population continues to increase.

Tk'emlups te Secwepemc

Whispering Pines/Clinton Indian Band

Skeetchestn Indian Band

Simpcw First Nation

Adams Lake Indian Band

Little Shuswap Lake Indian Band

Neskonlith Indian Band

There are currently 46 schools/programs in School District 73: 32 elementary schools, 1 middle school, 10 secondary schools, 2 alternative education programs, and one distance education school. The Aboriginal student population in each of these schools ranges from 0 to 55%.

The District and representatives of participating First Nations Bands work in partnership to ensure that the Local Education Agreement (LEA) is implemented, monitored, revised as necessary, and make recommendations or decisions regarding programs and supports for students living on-reserve.

Enhancement Funds are provided to the District to support all self-identified Aboriginal students of First Nations, Inuit and Métis ancestry in the areas of achievement, language and culture. The Aboriginal Education Council and the District work collaboratively to ensure that the expenditure of targeted funds is in line with the criteria set out by the Aboriginal Education Enhancements Branch, Ministry of Education.

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﻿﻿Weyt-kp!﻿﻿ Kamloops School District No. 73 is located within the traditional territory of the Secwepemc people and includes the seven Secwepemc First Nations Bands: The District provides educational services to a diverse multicultural population of approximately 14,500 students, approximately 15% of which are of Aboriginal ancestry.

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This website shares documents for Grades 1 to 9 English Language Arts, Social Studies, Science and Math that aim to provide: Clarity and consistency related to the Grades 1 to 9 Essential Learning Outcomes in the four core subject areas in Alberta Education's Programs of Study Understandings of

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Promotions

#IndigenousReads encourages reconciliation between Indigenous and non-Indigenous peoples by sharing Indigenous literature.

June 2020 campaign

Check out the recommended books for our June 2020 campaign.

Suggest a book

Do you have a favourite Indigenous author or book? Let us know and we'll include it in our suggested reading list.

Reading list

Learn more about Indigenous contributions to Canadian literature with a list of suggested books from past #IndigenousReads campaigns.

Services and information

Encouraging reconciliation by increasing Canadians' understanding of Indigenous issues, cultures, and history.

Interested in starting a book club? Learn a few simple tips to help you get started.

Join the conversation

Use the hashtag #IndigenousReads to share what you're reading.

Follow:

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Check out the recommended books for our June 2020 campaign. Do you have a favourite Indigenous author or book? Let us know and we'll include it in our suggested reading list. Learn more about Indigenous contributions to Canadian literature with a list of suggested books from past #IndigenousReads campaigns.

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Too often in our classrooms, Native stories are only presented from historical perspectives. When the only books kids read about indigenous people take place long ago, students may think these communities don't exist in contemporary society. That's just one of the many important reasons why it's important to share books written by indigenous authors. The following "Own Voices" books provide authentic narratives written by authors telling the tales they have inherited, lived, or created specifically for children who also identify as indigenous.
Just a heads up, WeAreTeachers may collect a share of sales from the links on this page. We only recommend items our team loves!
Indigenous Stories in Picture Books

A picture book featuring Cree terminology and a classic recipe! Follow a young girl who needs assistance from woodland friends.

A Native American family carries on with their daily duties while waiting for a beloved family member to return home from deployment during WWII.

Award-winning author and illustrator Julie Flett's latest book explores intergenerational friendship. Also, accepting the loss of the elders in our lives.

This true story follows a memorable meeting between a French explorer and an Indigenous fisherman. The book is narrated by observant animals that are more aware of the similarities, rather than the differences, between the two men.

This 2020 American Indian Youth Literature Picture Book Honor winner provides a joy-filled glimpse into a modern family's love for-and uses of-a traditional food.

A black snake threatens to destroy the Earth and poison the water. One young water protector takes a stand to protect this precious resource.

Middle Grade Indigenous Stories

A tween embarks on a search to learn about the Native grandmother who shares her name. They never met, and she only has one photograph as an initial clue.

A 12-year old boy must attend a boarding school for Native Americans in Oklahoma after his family loses their farm during the Great Depression.

A young girl convinces her Choctaw Nation community to help a friend and his family escape the plantation they are slaves on in Mississippi.

A historical book about a son's desire to become a Chickasaw warrior and seek revenge against the enemy who killed his father.

Young Adult Indigenous Stories

An award-winning tale about a biracial teen coming to terms with being both Caucasian and Native in the eyes of others-and herself.

This collection of essays describes contemporary life within settler nations. Written by activists Jasilyn Charger, Marian Naranjo, and more.

This 2018 National Book Award Fiction finalist is a poignant tale about the bond two teenagers form in foster care while also trying to retain a connection to their culture and each other.

Three teens try to forge paths toward a life off the reservation. Follow as they grapple with racism, musical aspirations, and young love.

The real story about the woman who helped get the Alaska Anti-Discrimination Act (America's first civil rights law) passed in 1945 is recounted in a nonfiction book for teens.
What are your favorite indigenous stories? Share in the comments below. Plus,20 #OwnVoices Nonfiction Books for the Classroom.

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15 Books By Indigenous Authors for the Classroom

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Too often in our classrooms, Native stories are only presented from historical perspectives. When the only books kids read about indigenous people take place long ago, students may think these communities don't exist in contemporary society. That's just one of the many important reasons why it's important to share books written by indigenous authors.

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Books for Indigenous

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

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

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Honoring Indigenous Peoples: 20 Recommended Reads 

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Honoring Indigenous Peoples: 20 Recommended Reads 

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Digital Story classroom learning resources have been developed to use in classrooms; each story is accompanied by a digital story, transcript, print and digital teaching resources. Our goal is to honour Métis culture and the authentic voices and stories of the Métis people, while also introducing teachers to community-created and authentic Métis resources.

Rupertsland AR APP Tools

Classroom Learning Tools

Rupertsland Centre for Teaching & Learning (RCTL) has developed learning tools for you to use as immediate implements in your classroom. Please do not hesitate to contact us if you are unsure as how to best utilize these resources: education@rupertsland.org. Virtual Bookshelf Links: Adult Books Chapter Books Colouring Books DVD's and Music CD's Graphic Novels Picture Books Plays Poetry Books Research and Reference Series

Lesson Plans

We have developed engaging lesson plans based on our Five Foundational Knowledge Themes:

These lesson plans are designed to support and build Alberta educator's competencies to meet the new Teaching Quality Standard. Educators have the opportunity to build their foundational knowledge while delivering Métis content through lessons that reflect their best practices. Click the button below to access our K-12 lesson plans. Please note, additional lesson plans will be uploaded periodically so please keep visiting to check out new ones! If there is something you are looking for that is not here yet, please contact: education@rupertsland.org

Métis Land Scrip in Alberta

Contacts

We are here to support you. Please email us at education@rupertsland.org for more information. We can also put you in touch with reliable, experienced Métis community resource people to support you with culturally appropriate in-class and/or school presentations.

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Digital Story classroom learning resources have been developed to use in classrooms; each story is accompanied by a digital story, transcript, print and digital teaching resources. Our goal is to honour Métis culture and the authentic voices and stories of the Métis people, while also introducing teachers to community-created and authentic Métis resources.

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Welcome! The educational resources you find here are for Indigenous and non-Indigenous educators teaching students and learners of all ages

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Welcome! The educational resources you find here are for Indigenous and non-Indigenous educators teaching students and learners of all ages.
Here, you will find:

Lesson plans developed with an Indigenous perspective for teaching:

Indigenous, land-based skills and knowledge

Indigenous languages

Mainstream K-12 subjects infused with Indigenous knowledge

Some lesson plans are adaptable for professional development opportunities

Videos that can be used as part of lesson plans or on their own

Helpful materials for educators to

Evaluate your and your learners' experiences with a lesson

Create your own lesson plans using templates with an Indigenous-based, student-centred approach

READ FIRST: An important note...

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The National Centre for Collaboration in Indigenous Education (NCCIE) is hosted by First Nations University of Canada, which has a 40-year history of being indigenous-owned, operated, and controlled.

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Monitoring in the Oilsands; The importance of Upholding Treaties and Co-Management. - Keepers of the Water

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Monitoring in the Oilsands; The importance of Upholding Treaties and Co-Management

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How Storytelling Builds Attachment & The Science Behind It

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How Storytelling Builds Attachment & The Science Behind It

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There is a lot of research available on the subject of storytelling today. It helps people focus, remember information, develop empathy, and navigate difficult life events. It's also a lot of fun.

These subjects are so well studied that a quick Google search will bring up hundreds of articles, both for the lay person and the academic. In fact, there are so many good books, factoids, and articles out on storytelling now that it's easy to get lost in all the good news.

We say "lost," because what's interesting is that almost all of this research is focused on the impact of the story on the listener. In other words, it neglects the relationship between the storyteller and the listener, and particularly the relationship that forms after multiple tellings.

As parents and teachers who use storytelling daily, we believe this is an error. We have experienced the storytelling relationship so frequently that we recognize it, not the narrative, at the heart of good storytelling. It is through the intimacy and trust of that relationship that the real value (not just the words) is passed from human to human, parent to child. It's also why every parent and caregiver is uniquely poised to become a masterful storyteller - because nobody knows your child better than you.

What scientists have pieced together over the last seventy years is that storytelling is a principle component of how we think, speak, and make meaning of our lives. It mediates our social structures and extends deep into our human ancestry. And it's as alive today as ever. But to fill in the gap in the science of storytelling, we need to look elsewhere - at one of the principle theories of human development: attachment theory.

The main principle of attachment theory is that a healthy attachment to one or more parental figures in a child's early years helps a child to form healthy relationships later in life. Since relationships are vital to social creatures like you and I, this leads to all sorts of desirable outcomes, like academic and career success, mental health, and positive self-esteem.

On the other hand, children who lack healthy attachment in childhood tend to form poor relationships as adults and therefore struggle with school, career, and a variety of behavior disorders ranging from anxiety to anger to avoidance.

Psychology Today reports that 40% of U.S. children lack a healthy attachment with their parents and are therefore likely to struggle forming healthy relationships as adults. That's four out of ten people. However, it's important not to equate attachment with love. It's quite possible, and even likely, for a mother and father to love their child yet not have adequate attachment.

So, what builds attachment? Here are six ground rules from Dr. Holly Ruhl, writing in Motherly -

1. Recognizing and responding to a child's cues for attention

2. Following a child's interests

3. Being in sync with a child

4. Remaining positive

5. Varying a child's activities

6. Giving emotional support

If you have ever heard a child say, "Tell me a story," you may have thought she merely wanted a good story. But if we grasp that relationship is at the crux of storytelling, we begin to see that this is a child's way of asking for attention. This corresponds directly with rule 1 for building attachment. Recognizing this cue as what it is - a bid for your attention - can help a lot of parents let go of the stress of coming up with a good story. It's you she wants, not the story.

In our book and in our blog, we refer constantly to the concept of the storytelling loop - you take one or two elements from a child's life, tell an imaginative story about it, and end up with a new perspective on those real things. This correlates with ground rules 2 and 3. Engaging in the storytelling relationship is not so much about telling a story offhand. It begins with paying attention to your child's environment and then incorporating something recognizable into your stories. This makes a child feel seen.

Remaining positive (ground rule 4) is essential to any children's story. We might include some conflicts and drama, especially as a child ages, but a good story should have a positive outcome and leave a child with a good feeling. This helps build a child's sense of safety and resolve, and connects that good feeling with you. It's one of the principle features of storytelling. By allowing a child to encounter a difficult situation in a story, then providing resolution, he has a chance to practice for real life.

If we have followed a child's interests and responded to their cues for attention (rules 1 and 2), a good story often leads to play. If you have ever encountered a bored child, it's often because there is not enough diversity in his activities. Storytelling can be a great way not just to connect, but to stimulate a child's interest in new and diverse activities (rule 5). Check out this article for more on how storytelling leads to productive solo play.

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How Storytelling Builds Attachment & The Science Behind It - How to Tell Stories to Children

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One of the essential messages we share at How to Tell Stories to Children is that storytelling is better understood through the lens of relationship than narrative. Anyone who has told stories to their children (including grandparents, teachers, caregivers, etc.) will recognize that at the end of

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"Hearts Unbroken," "Bowwow Powwow" and "Indian No More" have a better reason to be placed on your bookshelves or in your children's hands. They are the winners of the 2020 American Indian Youth Literature Award.

Since the American Indian Youth Literature Award's establishment in 2006, winners were typically recognized at a local conference every other year. This wasn't the case Monday.

They were recognized under bright lights in Philadelphia at the annual Youth Media Awards hosted by the American Library Association, the world's oldest library association.

Along with the big awards, these books received national attention on stage with other prestigious children's literature awards such as The Caldecott Medal, The Coretta Scott King Award and The Newbery Medal.

The American Indian Library Association, an organization founded in 1979, presented the American Indian Youth Literature award. The association addresses library-related needs of Native people.

The list of awardees includes 14 books written and illustrated by Native people. It also included "Molly of Denali" which won an award for Excellence in Early Learning Digital Media.
[Related: 'Molly of Denali' is like my siblings]
The award is based on three categories: Best Picture Book, Best Middle Grade Book and Best Young Adult Book. It is an award given every two years.

The award's criteria is specific. To be considered for the prize, both authors and illustrators of a book must be Native and recognized by the community they claim. They also require that stories are "free of stereotypes."

The committee says this is because positive representation is important for Native children.

"If you're gonna empower Native kids to read, it needs to be high quality," says Naomi Bishop, Akimel O'odham and Pima, who is a committee member. "There's a lot of misrepresentation out there, and those books are harmful."

The award criteria also encourages stories to reflect the values of Native cultures like community, language, history and family. They require that authors reflect accurate depictions of the story's time period.

Book faces of all 14 books that received honors from the American Indian Youth Literature award committee.

The books chosen this year included topics such as traditional tattooing, forced adoption, Native women military heroes and missing and murdered Indigenous women.

Aside from celebrating "the best of the best" in Native children's literature, the award was also created to increase the number of Native authors and illustrators in children's publishing.

There were approximately 3,653 children's books published in 2018. Of those, 38 of them were by Native or First Nations authors, according to a study by the Cooperative Children's Book Center.

The American Indian Youth Literature Award aims to highlight the works of the Native authors despite the challenging statistics.

"I would rather put more energy into celebrating quality books than complain about the publishing industry," Bishop said. "Celebrating those quality and authentic voices is very important for us because of that."

The books winners this year follow characters with interesting stories. But the authors have interesting stories, too.

This year's winner for Best Picture Book is" Bowwow Powwow: Bagosenjige-niimi'idim." It was written by Brenda J. Child of Red Lake Ojibwe, translated into Ojibwe by Gordon Jourdain who is Lac La Croix First Nation, and illustrated by Jonathan Thunder, Red Lake Ojibwe.

The story follows Windy, a young girl, who goes to a powwow with her uncle and dog Itchy Boy. Afterwards she has a "weird and wonderful" dream about a "bowwow powwow," where all the dancers are dogs. In Windy's dream, she sees all of the veterans in Grand Entry, a drum group, and traditional dancers, grass dancers, jingle-dress dancers and fancy dancers.

The book's illustrator says he was invested in bringing the pictures to life. He is an animator who makes short films and took this project on the side. Thunder started by drawing images with a pencil and paper. Then he translated the photos to an iPad where he created the ink and and color. He used tools on his iPad to add texture, shading and effects.

"For me, a lot of the drawings came from my childhood memories of going to powwows," Thunder said. "I could relate being there. The sights, sounds ... and climbing on the bleachers."

Thunder created 17 drawings in total. He estimates each one took him eight hours. But it was a team effort, he said. Part of his work was ensuring that his drawings made spaces for the words on the page because the story is written in both English and Ojibwe.

All of the books considered for American Indian Youth Literature Award were chosen by a committee of 10 people. One of the committee members is Sunny Day Real Bird, Crow Apsaalooké, who teaches seventh grade math in Montana. She says it is "interesting" to go from teaching math to reading books. And it is hard work, too.

"I didn't realize how many books would be showing up at my front door," Real Bird said laughing. "The UPS and FedEx guy know my name."

The selection committee uses a spreadsheet to document the books they are considering. She estimates they spend nine months reading the books. They also have "hour-long discussions" about each one.

The selection committee chose " Indian No More " as the winner for Best Middle Grade Book. It is co-written by Charlene Willing McManis, Umpqua and the Confederated Tribes of Grand Ronde and Traci Sorell who is Cherokee. The cover art is by Marlena Myles, who is Spirit Lake Dakota, Mohegan and Muscogee Creek.

The story is based in 1957 and follows the Indian termination era. Readers follow 10-year-old Regina who becomes "Indian no more" overnight after her family is forced to leave the Grand Ronde Reservation when the government says the Umpqua Tribe no longer exists. Regina's family moves to Los Angeles, where Regina faces racism for the first time.

The backstory of "Indian No More" is unique.

"When you are co-writing a book, you typically get to bounce ideas off your partner," Sorell said. "But I didn't really get that opportunity."

Sorell co-wrote the story with McManis who introduced her to the project. McManis asked Sorell "to get the book ready for publication" after she decided she was getting too sick to finish the book. A few months after this, McManis died after a battle with cancer.

After her death, McManis' husband sent a box of notes, manuscripts, interviews and newspaper articles to Sorell. Sorell's job was to add scenes to the story and double-check historical facts.

Sorell said all of this work was to honor the book - and her friend. "It was a bittersweet day when we learned the news," Sorell said. "When I called her husband to tell him that her book won, we were both emotional and crying."

"When Charlene walked into a room, everything was brilliant yellow," Sorell said. "She always had the most radiant smile ... she just oozed love and goodness."

" Hearts Unbroken " is the winner of the Best Young Adult Book Sward and written by Cynthia Leitich Smith, Muscogee.

The story is about Louise who is a high-school journalist. She is tasked with covering a controversial story about her school's musical "The Wizard of Oz." As tensions rise, so does Lou's romantic life. The story follows Lou in "dating while Native."

The book's author says the story was loosely based off of her own life. It was a love letter to her high-school boyfriend from 1985 to apologize "for a bit of teen awkwardness."

In preparation for writing, Smith reached out to her former high-school boyfriend to let him know she was "loosely writing" a story on their relationship. He responded via email and then decided to call Smith to talk through the details of the book.

This led to an unexpected surprise for Smith.

"We rekindled things," Smith said laughing. "We have been back together now for a couple of years ... and I anticipate that will continue."

Smith is a New York Times best-selling author. She is also the author of " Jingle Dancer," which celebrates its 20th anniversary this year.

Besides the American Indian Youth Literature Award, other Native writers took prizes home.

The Robert F. Sibert award is given as the Most Distinguished Informational Book. This year's winner was " Fry Bread: A Native American Family Story " by Kevin Maillard, Seminole Nation of Oklahoma. The book is a top seller on Amazon's children's Native books list.

This is the second year this award category included an Indigenous author. Last year, "We are Grateful," written by Sorell, was named an honor book in this category.
[Related: Native children will be seen in 'Fry Bread']
"There were a lot of really wonderful books by Native authors and illustrators this year who unfortunately didn't win," Smith said. "But I know those books are making a huge difference. And I am cheering for them too!"

Besides the books mentioned above, the selection committee also chose the following books as honor titles.
Picture book category:

1. "Fry Bread: A Native American Family Story," written by Kevin Noble Maillard; illustrated by Juana Martinez-Neal Roaring Brook Press

2. Birdsong By Julie Flett

3. At the Mountain's Base By Traci Sorell illustrated by Weshoyot Alvitre

4. We Are Grateful By Traci Sorell / Illustrated by: Frané Lessac. This book was also included as an honor book for the Odyssey Award, which is the best audiobook produced for children.

5. Raven Makes the Aleutians Sealaska Heritage Institute illustrated by Haida artist Janine Gibbons

Middle grade category:

1. I Can Make This Promise by Christine Day

2. Grizzly Mother by Hetxw'ms Gyetxw (Brett D. Huson) and illustrated by Natasha Donovan

Young adult book category:

1. Surviving the City by Tasha Spillett-Sumner and illustrated by Natasha Donovan

2. Reawakening Our Ancestors' Lines Gathered and compiled by Angela Hovak Johnston Photography by Cora DeVos and Meta Antolin

3. An Indigenous People's History of the US for Young People Authors: Roxanne Dunbar-Ortiz, Debbie Reese, Jean Mendoza

4. Apple in the Middle by Dawn Quigley

Aliyah Chavez, Kewa Pueblo, is a reporter-producer at Indian Country Today's Phoenix Bureau. Follow her on Twitter: - Support Indian Country Today by becoming a member. Click here. - @aliyahjchavez or email her at achavez@indiancountrytoday.com

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"Hearts Unbroken," "Bowwow Powwow" and "Indian No More" have a better reason to be placed on your bookshelves or in your children's hands. They are the winners of the 2020 American Indian Youth Literature Award. Since the American Indian Youth Literature Award's establishment in 2006, winners were typically recognized at a local conference every other year.

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Audiobooks & Original Audio Shows - Get More from Audible

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Listen to 3 audiobooks/month for $14.95/month: 1 Audiobook + 2 Audible Originals. Exclusive fitness & wellness programs. Try Audible FREE for 30 days.

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What is the one book all of Canada should read? It's time for Canada Reads 2020.

Over four days, the five defenders will bring their diverse perspectives to this year's theme: One book to bring Canada into focus.

The contenders and their chosen books are:

The panellists made their first cases for the books they chose to defend on CBC Radio's .
The debates were scheduled to take place March 16-19, 2020. Given the ongoing developments with COVID-19 and the related travel concerns, Canada Reads has made the difficult decision to postpone next week's event until we can convene our stellar panel of advocates in front of a live audience. Canada Reads content will still be featured next week, in a series of one hour programs dedicated to this year's books and authors.
If you'd like a poster for your school, bookstore or library, you can request one using this form.

If you'd like the Canada Reads books in an accessible format, you can find them here.

CBC Books has launched a Facebook group for those who want to read the Canada Reads 2020 books together. You can join the conversation here.

Get to know the Canada Reads 2020 contenders below.

Small Game Hunting at the Local Coward Gun Club, Megan Gail Coles's debut novel, revolves around a cast of flawed characters all connected to a trendy St. John's restaurant, The Hazel. Over the course of a snowy February day, they are implicated in each other's hopes, dreams and pains as they try to survive harsh economic times in the province.

Small Game Hunting at the Local Coward Gun Club was shortlisted for the 2019 Scotiabank Giller Prize.

Alayna Fender is a cat-loving, Canadian, LGBTQ YouTube content creator who brings her frank and funny perspective to a wide range of topics, with wellness and sexuality being her specialties. When she's not creating online content, she is teaching mindfulness, compassion and inclusion at workshops, conventions and schools across North America.

Megan Gail Coles is a playwright from St. John's. She previously published the short story collection Eating Habits of the Chronically Lonesome.

is a collection of four novellas that explore the quandaries - social, economic and technological - of contemporary America. Cory Doctorow's characters deal with issues around immigration, corrupt police forces, dark web uprisings and more.

Akil Augustine has worked with the National Basketball Association, Toronto Raptors, National Hockey League, Toronto Maple Leafs and Major League Soccer, as well as brands like Chapters Indigo and Nike as a content creator and producer. He's an avid public speaker and works with educators facilitating storytelling workshops to high school and post-secondary students.

Cory Doctorow is a bestselling sci-fi novelist whose past books include and . He is also the editor of the blog Boing Boing.

Samra Habib's memoir We Have Always Been Here is an exploration of the ways we disguise and minimize ourselves for the sake of survival. As a child, Habib hid her faith from Islamic extremists in Pakistan and later, as a refugee in Canada, endured racist bullying and the threat of an arranged marriage. In travelling the world and exploring art and sexuality, Habib searches for the truth of her identity.

Amanda Brugel is an actor known for her roles in the film Room and the TV series Orphan Black, CBC's Workin' Moms, CBC's Kim's Convenience and Hulu's The Handmaid's Tale. She has recently joined the casts of TNT's dystopian drama Snowpiercer and USA Network's YA thriller Dare Me. Her upcoming feature films include Darren, Like a House On Fire and and the action thriller Becky opposite Kevin James.

Samra Habib is a journalist, photographer and activist based in Toronto. CBC Books named Habib a writer to watch in 2019. We Have Always Been Here is her first book.

Son of a Trickster is a novel about Jared, a compassionate 16-year-old, maker of famous weed cookies, the caretaker of his elderly neighbours, the son of an unreliable father and unhinged, though loving in her way, mother. As Jared ably cares for those around him, in between getting black-out drunk, he shrugs off the magical and strange happenings that follow him around.

Son of a Trickster was on the shortlist for the 2017 Scotiabank Giller Prize. It is being adapted into a TV series set to premiere on CBC in 2020.

Kaniehtiio Horn is a Canadian actor from Kahnawake, the Mohawk reserve outside of Montreal. She stars as Mari in the National Geographic series Barkskins, based on t he 2016 bestselling novel by Pulitzer Prize-winning author Annie Proulx, and currently appears in the critically acclaimed comedy series Letterkenny. She is also the host of the podcast Coffee with my Ma, sharing theadventures and experiences of her activist mother.

Eden Robinson is an award-winning author from Kitamaat, B.C. She is also the author of the novels Monkey Beach and Trickster Drift. Son of a Trickster and Trickster Drift are the first two books of a planned Trickster trilogy.

Jesse Thistle is a Métis-Cree academic specializing in Indigenous homelessness, addiction and inter-generational trauma. For Thistle, these issues are more than just subjects on the page. After a difficult childhood, Thistle spent much of his early adulthood struggling with addiction while living on the streets of Toronto. His memoir, , details how his issues with abandonment and addiction led to homelessness, incarceration and his eventual redemption through higher education.

George Canyon is one of Canada's biggest country music stars. He has won countless accolades and awards, including Juno Awards, CCMA Awards and ECMA Awards. He has been inducted into the Nova Scotia Country Music Hall of Fame, recorded 12 albums and was recently presented a certified platinum award for his debut album One Good Friend. He is also a humanitarian, strong supporter of the military and the national spokesperson for the Juvenile Diabetes Research Foundation Canada.

Jesse Thistle is an assistant professor at York University and was a recipient of the Governor General's Academic Medal in 2016. From the Ashes is his first book.

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Meet the Canada Reads 2020 contenders | CBC Books

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What is the one book all of Canada should read? It's time for Canada Reads 2020. Over four days, the five defenders will bring their diverse perspectives to this year's theme: One book to bring Canada into focus. The contenders and their chosen books are: The panellists made their first cases for the books they chose to defend on CBC Radio's .

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by Eden Robinson

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Son of a Trickster by Eden Robinson | Penguin Random House Canada

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More than ten years after her Giller-shortlisted title Monkey Beach, Indigenous author and Writer's Trust Engel/Findley Award winner Eden Robinson returns with a striking and precise coming-of-age novel, in which everyday teen existence meets Indigenous beliefs, crazy family dynamics and cannibalistic river otters. . . . The exciting first in Robinson's forthcoming trickster trilogy.

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40 Children's Books Celebrating Native American and Indigenous Mighty Girls

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40 Children's Books Celebrating Native American and Indigenous Mighty Girls

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Advancing Indigenous Peoples' Rights & Cultures Worldwide

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Advancing Indigenous Peoples' Rights & Cultures Worldwide

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These are online magazines

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Cultural Survival envisions a future that respects and honors Indigenous Peoples' inherent rights and dynamic cultures, deeply and richly interwoven in lands, languages, spiritual traditions, and artistic expression, rooted in self-determination and self-governance.

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Waniska An Awakening of Indigenous Knowledge

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Waniska An Awakening of Indigenous Knowledge

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Kehte-Ayak (Elders') Council

The First Nations University has several Elders who lecture in the classroom and share their knowledge through traditional activities on campus and at camps on the lands of Saskatchewan. The Elders are integral to every part of the university and help students (both Indigenous and non-Indigenous) in maintaining or developing connections to culture. The Elders also help staff incorporate traditional knowledge, teachings, and concepts into their classrooms and online course development.

Together, these same Elders directed and wrote "Waniska" which speaks to the awakening of Indigenous knowledge.
Check out the additional bonus videos available for each of the Elders below.

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The National Centre for Collaboration in Indigenous Education (NCCIE) is hosted by First Nations University of Canada, which has a 40-year history of being indigenous-owned, operated, and controlled.

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The sequel to Waniska - An Awakening of Indigenous Knowledge. Filmed in the fields and forests of First Nations lands across Canada, Asonamatowin was envisioned and directed by the Elder's Circle of the First Nations University of Canada with participation from students.

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Âsônamâtowin - A Sharing of Indigenous Knowledge - Productions Cazabon

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The sequel to Waniska - An Awakening of Indigenous Knowledge. Filmed in the fields and forests of First Nations lands across Canada, Asonamatowin was envisioned and directed by the Elder's Circle of the First Nations University of Canada with participation from students.

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Cree language releases are part of a larger shift toward Indigenous curriculum content

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Cree language releases are part of a larger shift toward Indigenous curriculum content

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Cree language releases are part of a larger shift toward Indigenous curriculum content

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The Little Women's Lodge kit is an exciting new resource designed to help children learn about traditional parenting roles and responsibilities. At the same time, they are learning Cree language, story, and singing. Darlene Pearl Auger's four Cree picture books, illustrated by Chloe "Bluebird" Mustooch, are a key component in this exciting new venture, which also includes CDs.

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How did the Indian Act come to be? What is the human cost of this policy for Indigenous people, particularly women?

In 1876, the young country of Canada passed a set of laws intended to govern First Nations people in Canada. Decades later, those laws still exist and are largely unchanged.

So, how and why did The Indian Act come to be? And why is it still on the books? This episode of The Secret Life of Canada explores the federal law that overhauled settler-Indigenous relations.

Possible teaching connections include Geography, History, Social Studies, Law, Civics, and Anthropology. Learn how to use this resource here.

This teaching guide includes:

Download the master folder here.

More Teaching Guides for The Secret Life Of Canada and other CBC Podcasts are available HERE.

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TEACHING GUIDE: The Indian Act | CBC Radio

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How did the Indian Act come to be? What is the human cost of this policy for Indigenous people, particularly women?

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Bringing Metis Children's Literature to Life

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Bringing Metis Children's Literature to Life

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A Model Teaching Unit

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Teacher Guide for As Long As the Rivers Flow

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Teacher Guide for As Long As the Rivers Flow

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Model Teaching Unit for Language Arts

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A Resource Guide to the WITS Primary & WITS LEADS Program

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Mother Earth Published on Lessons of Our Land

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Mother Earth Published on Lessons of Our Land

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Algoma University

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Hobbema (Alb.) | Algoma University Archives

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The community straddles the boundaries between the Ermineskin Cree Nation reserve, the Samson Cree Nation reserve, and Ponoka County.

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Sure, June is National Indigenous History Month, and June 21 is National Indigenous Peoples Day. But with Indigenous literature undergoing a renaissance in Canada, there are plenty of titles to last you year-round. Here are a few for younger readers to get you started.
Wolverine and Little Thunder By Mi'kmaq artist and writer Alan Syliboy Nimbus Publishing, $22.95, ages 4-8
A creation story but, even more importantly, this is a story of a wonderful friendship between Little Thunder and his trickster friend, Wolverine. When the two go eel fishing - their favourite thing to do - on a summer night, they inadvertently awaken a giant eel that's almost too big to catch. But catch it they eventually do, not only providing food for the winter but using its enormous skin to make the first canoe. Traditional teachings underpin the story that Syliboy tells, but it has luminous illustrations that will enchant young readers, paintings that draw upon the Mi'kmaq petroglyph tradition but with an added depth of colour that make this story truly magical.
The Owl and the Two Rabbits By Nadia Sammurtok Illustrated by Marcus Cutler Inhabit Media, $16.95, ages 4-8
Inuk writer Nadia Sammurtok's delightful new take on a traditional Inuit story from the Kivalliq region of Nunavut has wonderfully rambunctious illustrations by Marcus Cutler. When two little rabbit sisters decide to go play on the tundra, even though they've been warned not to, trouble is quick to follow! They'll make a delicious-tasting dinner for a hungry owl and his wife unless they can find a way to escape. How they manage to trick the owls will keep young readers on the edge of their seats in this engagingly suspenseful story.
The Girl and the Wolf By Métis writer Katherena Vermette Illustrated by Cree-Métis Julie Flett Theytus Books, $19.95, ages 4-8
A fantastic reimagining of Little Red Riding Hood with a wonderfully surprising twist. When a little girl finds herself lost in the woods, cold and frightened, she doesn't know what to do. That is, until she meets a tall, grey wolf. But as she, and young readers, discover, rather than trying to trick her, this wolf knows that she is far more resilient than she imagines and helps her to find the strength to find her way back to her mother. Vermette's gentle poetic text, which draws on traditional teachings, is beautifully enhanced by Flett's stunning pictures.
The Pencil
By Susan Avingaq and Maren Vsetula
Illustrated by Charlene Chua Inhabit Media, $16.95, ages 4-8
This new work draws upon Inuit writer Avingaq's childhood memories to create a rich and moving story about how small things can make a tremendous difference in children's lives. Although Susan's family doesn't have much, they do have a pencil, which fascinates Susan and her siblings - her Anaana (mother) uses it to write letters to people in other camps and it's kept in the qulliq, where she stores her most important things. But when Anaana goes to help deliver a baby, Ataata, their father, decides to let the children draw pictures with it, to their great delight. But what will Anaana do when she sees the pencil that she takes such good care of whittled down to almost nothing? Avingaq's childhood is beautifully evoked in this charming story about the need to take care of our belongings.
The Case of Windy Lake By Michael Hutchinson Second Story Press, $10.95, ages 9-12
The first book in his Mighty Muskrats Mystery series is a fine debut. The winner of the Second Story Press Indigenous Writing Contest, Misipawistik Cree writer Hutchinson completely makes over classic mystery series like the Hardy Boys, Nancy Drew and the Bobbsey Twins, as he propels us into the lives of the Mighty Muskrats, four very clever cousins - Sam, Otter, Atim and Chickadee - and their lives on the Windy Lake First Nation. He manages not only to create a delightfully suspenseful mystery that, of course, the fabulous four solve when a well-known archaeologist working for the local mining company goes missing, but he also seamlessly addresses issues that are key to Indigenous people and their lives - the importance of protecting the land, traditional teachings and the value of community. He's able to fully evoke the uniqueness of the Windy Lake First Nation community without ever detracting from the puzzle that our young sleuths are focused on.
Those Who Dwell Below By Aviaq Johnston Illustrated by Toma Feizo Gas Inhabit Media, $13.95, ages 12+
The compelling sequel to Johnston's novel Those Who Run in the Sky, which won the 2017 Burt Award for First Nations, Inuit and Métis Literature and was a 2017 Governor-General's Literary Award finalist. Johnston beautifully blends a portrait of the traditional Inuit life on the land with Inuit mythology and folklore to create a novel that will grab young readers from the first page. Having returned home from the spirit world, Pitu is engaged in training as a shaman for his village at the same time that, as a leader-in-training, it's his responsibility to ensure that his village is well cared for. He's learning to walk the fine line between the real world and the spirit world when he's called upon to help a nearby village where the people are starving. This leads to Pitu going into the ocean to meet Nuliajuk, the sometimes vengeful goddess of the sea and protector of its creatures. Will Pitu survive this quest? Johnston not only effortlessly mixes fact and fiction but has also created in Pitu a character that young readers will care deeply about - good thing, since there's a third book in the works.
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Six new Indigenous books for younger readers

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Sure, June is National Indigenous History Month, and June 21 is National Indigenous Peoples Day. But with Indigenous literature undergoing a renaissance in Canada, there are plenty of titles to last you year-round. Here are a few for younger readers to get you started.

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Celebrate the rich diversity of Indigenous voices by immersing yourself in an audiobook. From established bestsellers to remarkable new voices, we’ve compiled a collection of audiobooks that honour the heritage, diverse cultures and outstanding achievements of First Nations, Inuit and Métis peoples.

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Indigenous Voices | Penguin Random House Canada

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Celebrate National Indigenous History Month with these audiobooks.

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K-Grade 3 Resources

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The following lessons focus on different Celestial Objects, and their connections to Astronomy. Topics include Day and Night, Sun, Moon, Constellations. ​

Bead timeline story telling created and shared by Suzanne Camp, Courtenay BC ​. This Bead Timeline can be used as a visual representation in many ways, for example, to explain how long Aboriginal people have lived here, oral storytelling traditions, telling the story of cedar, conservation and environmental impact, community development plus much more.​

The resources are more for older studnets but click above for your own background information.

"The Truth and Reconciliation Commission was formed as a means of reckoning with the devastating legacy of forced assimilation and abuse left by the residential school system. From 2008 to 2014, the commission heard stories from thousands of residential school survivors. In June 2015, it released a report based on those hearings. From that came 94 Calls to Action - individual instructions to guide governments, communities and faith groups down the road to reconciliation. CBC's Beyond 94 monitors the progress of that journey.​"​

These are links to some of our favourtie Nonfiction Blackline Masters used to help students deepen their comprehension of text...before, during and after reading. Compiled from a variety of sources by Lynn Swift, Gail Martindale and Carol Walters. ​​​

​
Picture Books and Novels: Look here for locally developed lesson plans as as well as lessons from Strong Nations Publishing and First Nations Education Steering Committee.​​

Gr. 3 Redesigned Curriculum Overview​

This document suggests some ways to tackle the grade 3 curriculum with the newly added Aboriginal content. Gail Martindale and Lynn Swift met with several grade 3 teachers to help fine tune this document. ​

Look here for local and some farther away field trips with indigenous connections. ​

With the increased inclusion of First Peoples' content in the changing BC curriculum, there is a need to incorporate unappropriated First Peoples' perspectives across the curriculum. The First Nations Education Steering Committee and the First Nations Schools Association, in collaboration with teachers and partners, have developed the following Learning First Peoples series of teacher resources to support English Language Arts, Science Social Studies and Mathematics courses.​

Mathematics Through Aboriginal Storytelling​

The Math Catcher: Mathematics Through Aboriginal Storytelling project includes the creation of a series of short animated films that accompany picture books, as well as the development of related activities that introduce math topics and techniques through stories that follow Aboriginal storytelling formats and contain elements of Aboriginal traditions and cultures. The animations and books currently have English and Aboriginal languages versions.​

"June 21 is National Indigenous Peoples Day. This is a day for all Canadians to recognize and celebrate the unique heritage, diverse cultures and outstanding contributions of First Nations, Inuit and Métis peoples. The Canadian Constitution recognizes these three groups as Aboriginal peoples, also known as Indigenous peoples.​​" from National Indigenous Peoples Day website​ ​

"The CVAG creative team took on the project of conceptualizing, designing and producing artwork for the new North Island Hospital in the Comox Valley. CVAG's Community Space features a design project for art at the new North Island Hospital in Courtenay. We worked closely with the North Island Hospital Art Project, K'ómoks First Nation, Elder Barb Whyte, other local artists, plus students, parents, and educators from Queneesh Elementary School."​​

Offerings / Offrandes A Collaborative Artwork by France Trépanier​​

"Offerings / Offrandes is grounded in collaborative authorship. It pays homage to relational aesthetics. It welcomes the presentation and interpretation of practices rooted in different cultures. The installation is land-based. It establishes a connection to specific artists and their communities - both Indigenous and non-Indigenous - that inhabit this land.​"

​What does reconciliation​ mean to you? What does reconciliation look like in the classroom? How will you make reconcilation part of your day to day life? How can we move forward in a postive way to build a new relationship, between Aboriginal and non-Aboriginal people, and hold each other up?​ ​​​

Residential School - Primary​

​"It's hard to quantify the enormous impact a simple fish has had on the Aboriginal people of British Columbia. But the salmon has been a vital part of First Nations diet, economy and mythology for centuries.​" (from Aboriginal Tourism BC​ - Meet a Local Legend)​

Resources, videos, picture book suggestions, ​and locally developed lessons.

Book by ​Gord Downie and Jeff Lemire to highlight the story of Chanie Wenjack, a boy who attempted an escape from Residential School​. Lessons for all grades. Please use with discretion at early years and note that the lessons outlined here only refer to one page in the book. We suggest this book to be studied in depth at later grades and with support from teachers. ​​

What lessons can we learn from our Pacific Northwest Coast animals? This is the question Eagle explores as he settles in a tall grove of cedar trees nestled in the corner of a school playground. The Six Cedar Trees allows readers to understand the characteristics and habits of six Pacific Northwest Coast animals and how these animals can help them develop a deeper understanding of themselves.

Did you know SD 71 Aboriginal Education has a tipi that you can bring to your school site?

To book the tipi contact the Aboriginal Support Worker for your school. ​

Information on Tipi's

​resources and videos to help explain who is Aboriginal and what that word means. ​​

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K-Grade 3 Resources - Indigenous Education

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The following lessons focus on different Celestial Objects, and their connections to Astronomy. Topics include Day and Night, Sun, Moon, Constellations. ​ Bead timeline story telling created and shared by Suzanne Camp, Courtenay BC ​.

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Grade Seven Thematic Unit Part 1: First Nation Creation Stories

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Grade Seven Thematic Unit Part 1: First Nation Creation Stories

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Part One: First Nation Creation Stories

Language Arts or Creative Writing: First Nation Creation Stories

Time Frame: 90 Minutes or two 45 Minute periods.

Objectives:

Students will be able to read over various First Nation Creation stories.

Students will look for the commonalities within the Creation Stories.

Students will be made aware that there is more than one theory of how First Nations people came to the Americas rather than the traditional scientific theory of the Bering Strait.

Methodology:

Have students look on the Internet and in the library for First Nation Creation stories.

Once they have selected their story have them identify the main characters of the story and retell the story in their own words in paragraph form.

Have the students break into groups of three or four to tell their story and to talk about the stories they found.

Alternative: perhaps someone in the class has heard these stories from family, this is called oral tradition.

Materials:

First Nation Creation Stories

Access to Internet

Access to School Library

Language Arts Notebook or Looseleaf Paper

Imagination

Space Requirements: Classroom and other areas where students can break into small groups.
Background Information:
Within most schools the accepted norm was to teach children that all First Nations people came from a Mongolian tribe in China through the Bering Strait, it is just within recent years that, while that theory is still being taught, several other theories are taught to balance that theory (The Applied History and Research Group, 2000).

One of these other theories is told within First Nation communities: Creation stories. A good book to read prior to teaching and reading these creation stories with your students is Julie Cruikshank's book Reading Voices. This is a book which provides readers with a basic understanding of oral stories and the written word through providing background information and integrating personal stories within.

First Nation Creation stories often depict water, ask the students to look for these commonalities.

Directions/Procedure: Lesson One Worksheet included at the end of this lesson plan.

1. Allow the students 15-20 minutes to find their Creation Stories via library or Internet. Allow students time to read their information and write some notes on it (10 minutes). Have students:

Identify the tribe of origin for the story

Identify who the main characters are for the story

Identify the role of water (if any) in the creation story

2. Have students break into groups of three or four to talk about the story they are presenting and share their story with others in the group (15 minutes). Have students:

Look for similarities between the stories

Identify what makes their story different from their peers'.

3. Have students work alone at their desk to rephrase and rewrite their Creation Story (20 minutes). Have students:

Highlight the important part(s) of their story

Write the story in one to three paragraphs depending on the ability of the student

Identify the main characters

Identify the tribe or nation the story was written about

4. Have students go back to their previous group of three or four and read/present the story/paragraphs that they have written. They are then to pick one member of their group to read or present their story for the class (15 minutes).

5. The chosen student from each group presents their rewritten Creation story to the class as a whole (10 minutes).

6. All stories are to be handed in to the teacher for final evaluation.

Evaluation: The evaluation will be twofold:

1. There will be a mark for the submitted final copy of their written story recapping a First Nation Creation story.

2. The second mark will be given by their classmates through a peer group evaluation. Please note the rubrics included at the end of this unit.

Beneficial Resources
Cruikshank, J. (1991). Dan Dhá Ts'edenintth'é Reading Voices: Oral and Written Interpretations of the Yukon's Past. Vancouver: Douglas & McIntyre Ltd.

Goble, P. (1996). Remaking the Earth: A Creation Story from the Great Plains of North America. New York: Orchard Books

Jenks, K. (1999). Sacred Creation Narratives from North America. Retrieved from http://www.mythinglinks.org/ct~creation3.html

Library and Archives Canada. (2005). Haida. Retrieved from http://www.collectionscanada.ca/settlement/kids/021013-2061.1-e.html

Library and Archives Canada. (2005). Mi'kmaq. Retrieved from http://www.collectionscanada.ca/settlement/kids/021013-2091.3-e.html

Muskrat's Den BBS. (2004). How Muskrat Created the World. Retrieved from http://www.muskrat.com/index.htm#MuskratLegends

Library and Archives Canada. (2005). Wendat (Huron). Retrieved from http://www.collectionscanada.ca/settlement/kids/021013-2111.1-e.html

Taylor, C.J. (1994). Bones in the Basket: Native Stories of the Origin of People. Montreal: Tundra Books.

Welker, G. (2004). Apache Creation Story. Retrieved from http://www.indians.org/welker/creation.htm

Welker, G. (1996). Gabrielinos Origin Tale. Retrieved from http://www.indians.org/welker/legend.htm

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Grade Seven Thematic Unit Part 1: First Nation Creation Stories

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Students will be able to read over various First Nation Creation stories. Students will look for the commonalities within the Creation Stories. Students will be made aware that there is more than one theory of how First Nations people came to the Americas rather than the traditional scientific theor

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Teacher Guide

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Grade 9 Poundmaker & Other Heroes Word Docs

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Grade 9 Poundmaker & Other Heroes Word Docs

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12-yr Cree Language & Culture Outcomes (Alberta)

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Grade 8 Remembrance Day Project Word Docs

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Grade 8 Remembrance Day Project Word Docs

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12-yr Cree Language & Culture Outcomes (Alberta)

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Word Docs

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12-yr Cree Language & Culture Outcomes (Alberta)

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Cree - Very good videos

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Water is sacred in Aboriginal culture. It is in our stories, it is in our ceremonies and it gives us life. In The Sacred Relationship, Elders from across Alberta teach us that water must be respected, because, what we do to the water, we do to ourselves.

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Grade Two Thematic Unit Part 1: First Nation Creation Stories

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Grade Two Thematic Unit Part 1: First Nation Creation Stories

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Part One: First Nation Creation Stories

Language Arts or Creative Writing: Understanding First Nation Creation Stories

Time Frame: 60 Minutes.
Objectives:
Students will be able to read the First Nation Creation story that is located at the end of this lesson plan, retell it to someone, and write their own Creation Story as a group.

Methodology:
Materials:

First Nation Creation Stories

Access to Internet

Access to School Library

Language Arts Notebook or Loose Leaf Paper

Imagination

Space Requirements: Classroom and other areas where students can break into small groups.

Background Information: Within most schools the accepted norm was to teach children that all First Nations people came from a Mongolian tribe in China through the Bering Strait, it is just within recent years that while that theory is being taught several other theories are taught to balance that theory (The Applied History and Research Group, 2000).

One of these other theories is told within First Nation communities: Creation stories. A good book to read prior to teaching and reading these creation stories with your students is Julie Cruikshank's book Reading Voices. This is a book which provides readers with a basic understanding of oral stories and the written word through providing background information and integrating personal stories within.

First Nation Creation stories often depict water, as does the following story, "Turtle Island". Many Algonquin Nations believe that they live on Turtle Island, which is where North America was formed on the back of a Turtle.

For a motivational set, have your students view a world globe. On the globe if you look carefully you can see the turtle's arms, legs and head forming the North American continent. Pass around the globe and talk about how this legend and story are amazing when you consider that First Peoples had no way of knowing that North America resembled a turtle when it is viewed from outer space.

Explain the following names to the children:

Gitchi Manitou - The Ojibwe believe the Gitchi- Manitou is believed to be the most powerful of spirits, possessing the ability to visualize anything and give it life (Native Art in Canada, 2007). The Gitchi-Manitou is considered to be the Creator, or the Great Mystery (Callahan, 1998). The Gitchi has alternative names, like Kitchi Manitou which is used in the previous story. Other names include:

Gitche -Manito

Gitshche-Manitou

Gitchi -Manitou

Gitchie-Manitou

Kitchi-Manitou

Kitshi-Manitou

Kitche-Manitou (Saunders et al., 2008)

Anishinabe - an older name for Ojibwe (Callahan, 1998).

Four Winds- The number four holds importance in Ojibwe culture as the four directions (North, South, East, and West) are central to the Ojibwe as they are seen as representing physical and spiritual duality (Callahan, 1998).

Directions/Procedure: Creation story included at the end of this lesson plan.

1. Allow the students 20 minutes to read the creation story on their own and then with the class.

Identify the tribe of origin for the story.

Who are the main characters in the story?

How does water play a role in the story?

Why did the birds want the land?

Who did the birds elect to be Chief?

Who found the land?

2. Have students break into groups of three or four to talk about the story in their own words. Have the students pick one person from their group to retell the story in front of the class, without looking at the story. This method of oral storytelling was used for centuries (15 minutes).

3. Have students work alone at their desk to rephrase and rewrite their Creation Story (20 minutes). Have students:

Highlight the important part(s) of their story.

Write the story in one to three paragraphs depending on the ability of the student.

Identify the main characters.

Identify the tribe or nation the story was written about.

Evaluation: The evaluation will be twofold:

1. There will be a mark for the submitted final copy of their written story recapping a First Nation Creation Story.

2. The second mark will be given by their classmates through a peer group evaluation. Please note the rubrics included at the end of this unit.

Beneficial Resources:
For Language Arts or Creative Writing: First Nation Creation Stories:

Creation, Migration, Origin Stories (2008) The Origin of Earth. Retrieved from http://www.indigenouspeople.net/origeart.htm

Cruikshank, J. (1991). Dan Dhá Ts'edenintth'é Reading Voices: Oral and Written Interpretations of the Yukon's Past. Vancouver: Douglas & McIntyre Ltd.

Goble, P. (1996). Remaking the Earth: A Creation Story from the Great Plains of North America. New York: Orchard Books.

Jenks, K. (1999). Sacred Creation Narratives from North America. Retrieved from http://www.mythinglinks.org/ct~creation3.html

Library and Archives Canada. (2005). Haida. Retrieved from http://www.collectionscanada.ca/settlement/kids/021013-2061.1-e.html

Library and Archives Canada. (2005). Mi'kmaq. Retrieved from http://www.collectionscanada.ca/settlement/kids/021013-2091.3-e.html

Library and Archives Canada. (2005). Wendat (Huron). Retrieved from http://www.collectionscanada.ca/settlement/kids/021013-2111.1-e.html

Muskrat's Den BBS. (2004). How Muskrat Created the World. Retrieved from http://www.muskrat.com/index.htm#MuskratLegends

Taylor, C.J. (1994). Bones in the Basket: Native Stories of the Origin of People. Montreal: Tundra Books.

Physical Education: First Nation Creation Story I

Time Frame: 45 minutes

Objectives: For students to gain a deeper understanding of the story "The Origin of Earth" which was read in Language Arts previously.

Background Information: This game will provide students with an understanding of the Egalitarian governing systems which Aboriginal people used prior to westerner's governing systems. Below is a handout you can read to your students before playing Chief Eagle and Crawfish. This handout, Ojibway Clan Systems, will provide students with an easy to read and understand description of how the Ojibway people governed themselves prior to the governing systems used today. The handout below was copied from a swebsite which referenced Benton-Banai's book The Mishomis book: The voice of the Ojibway.

Materials:

Creation Story: The Origin of Earth

Handout: Ojibway Clan Systems

Floor Space in open area

Identifying markers (picture on nametag or coloured ribbon) for Eagle and Crawfish

Whistle

Pieces of paper or rug squares

Imagination

Directions/ Procedure:

1. Read the Ojibway Clan Systems handout to the class

2. Recap the earlier story from language arts. Talk about how the birds elected Eagle Chief. Define the parameters of the game:

a. An election is done to appoint someone and that person instructs others. Have the students elect a person as their eagle. Have the students do this a few times so other students also get a chance.

b. They can only vote for one person. The Chief is nominated by the people by a majority vote. Have students raise their hands to vote someone to be Chief.

c. Then have the Chief pick someone to be the crawfish. Identify and distinguish the crawfish from the Chief.

d. All of the students (other than the Chief and the crawfish) are birds. Discuss what birds do (swim, fly, build nests, and lay eggs).

e. The children stand on the outside of the perimeter until the crawfish is done and then they are to land on an island. The crawfish throws rugs or papers within the circle (representing newly formed islands). There should be one or two less papers/rugs than children.

f. Birds who do not find an island go to the outside of the circle flapping their wings.

g. Eagle picks up the rugs/papers when the whistle blows. Eagle takes his/her choice of rugs/papers out of the game.

h. Crawfish then distributes the islands again. The birds try to land on an island.

i. This continues until there are no islands again and all the birds are flapping their wings on the perimeter of the circle. The game can continue again. Time frame for each game is about seven to ten minutes.

Resource: Tuskegee (1996). The Origin of Earth. Retrieved from http://www.ilhawaii.net/~stony/lore35.html

Benton-Banai, E. (1988). The mishomis book : The Voice of the Ojibway. St. Paul, Minn: Indian Country Press.
OJIBWAY CLAN SYSTEM
People of all nations in the world essentially have the same basic needs: food, protection, education, medicine and leadership. Traditionally, the Ojibway Clan System was created to provide leadership and to care for these needs. There were seven original clans and each clan was known by its animal emblem, or totem. The animal totem symbolized the strength and duties of the clan. The seven original clans were given a function to serve for their people.

The Crane and the Loon Clans were given the power of Chieftainship. By working together, these two clans gave the people a balanced government with each serving as a check on the other.

Between the two Chief Clans was the Fish Clan. The people of the Fish Clan were the teachers and scholars. They helped children develop skills and healthy spirits. They also drew on their knowledge to solve disputes between the leaders of the Crane and Loon Clans.

The Bear Clan members were the strong and steady police and legal guardians. Bear Clan members spent a lot of time patrolling the land surrounding the village, and in so doing, they learned which roots, bark, and plants could be used for medicines to treat the ailments of their people.

The people of the Hoof Clan were gentle, like the deer and moose or caribou for whom the clan is named. They cared for others by making sure the community had proper housing and recreation. The Hoof Clan people were the poets and pacifists avoiding all harsh words.

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Grade Two Thematic Unit Part 1: First Nation Creation Stories

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Part One: First Nation Creation Stories Time Frame: 60 Minutes. Objectives: Students will be able to read the First Nation Creation story that is located at the end of this lesson plan, retell it to someone, and write their own Creation Story as a group.

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MAMASKATCH by Darrel J. McLeod | Kirkus Reviews

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In his debut, the winner of the 2018 Governor General's Literary Award for Nonfiction, McLeod recounts his childhood and coming-of-age in Treaty Eight Cree territory in Northern Alberta.

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Learning about Canada one book at a time

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Learning about Canada one book at a time

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Bill Humphries doesn't want other Canadians to wait as long as he did to learn about the role Indigenous peoples have played in Canada's history.

"I was educated at good public schools, high school, and university, and I never knew about any of these things," says the retired Toronto business executive, who has spent the past decade learning more about Indigenous realities in Canada.

Humphries vividly recalls his astonishment after hearing Mohawk historian Rick Hill talk about the instrumental role First Nations warriors played in defending Canada in the War of 1812 at the commemoration of a memorial garden in 2016.

"Sir Isaac Brock - there's a 180-foot monument to him at Queenston Heights - was killed by a sniper within minutes," Humphries learned. "It was actually the Indian warriors who won the battle."

Humphries, a long-time Canada Packers manager who admits to being "close to 70", joined friends like Michele-Elise Burnett, a Brock University trustee and the daughter of the late Métis media pioneer Suzanne Rochon-Burnett, to launch "Ignite the Spirit of Education". The non-profit foundation is dedicated to increasing awareness and appreciation of Indigenous literature, culture, language, art, and history.

Operating out of a modest three-room office at 5418 Yonge Street in Toronto, the foundation's signature project is a five-foot-by-three-foot Indigenous Resource Centre -- a double-sided bookshelf stocked with 25 Indigenous titles on a variety of topics for readers of all ages. The books and shelf unit are available for $1,500, the foundation's actual cost, and a considerable saving from the retail price of the package. Humphries and Joanna Banaga - the foundation's only employee - will actually travel to a purchaser's site to assemble the bookshelf for them.

Humphries has experienced firsthand the need for Indigenous resources.

"When I walk into public libraries I will ask 'Where can I find some books on Indigenous people?', and they will say 'I don't know sir, but there may be some in our history or Canadian studies sections.,'" recalls Humphries. "What they do have are usually very dated books that do not reflect at all what's available and would be so helpful to the public."

The titles that accompany the foundation's bookshelf are purchased from the extensive collection of GoodMinds.com, a company based in Six Nations of the Grand River, and include novels by award-winning Indigenous writers. The collection includes the works of Indigenous writers Richard Wagamese and Thomas King, Native Studies texts approved for use in Ontario high schools, and publications about treaties and residential schools that would be useful for children of all ages, teachers, and Canadians looking to learn more about their country than they likely did in all their years of formal education.

Promoting the expansion of knowledge about the Indigenous part of Canada's past, present, and future responds to several of the 94 recommendations of the landmark Truth and Reconciliation Commission, which identified huge learning gaps in the nation's classrooms.

Humphries is also aware of the need for learning resources in Indigenous communities. The residents of over half of the 133 First Nations in Ontario do not enjoy the luxury of a library, a situation that prompted former Lieutenant Governor James K. Bartleman to champion a provincial campaign that collected and distributed over one million books to reserves, including many remote fly-in communities.

Ignite the Spirit of Education is looking for potential sponsors - like service clubs - who would be interested in donating the bookshelves for use by Indigenous learners, as well as businesses who would like to purchase them for their offices, for the use of customers or employees.

Already some 30 of the units have been installed, including one in the foyer of the North Bay Indigenous Friendship Centre, and Humphries is hoping that the province's other 27 centres might be interested in making the resource available to their thousands of clients.

So why does a retired businessman educated at Upper Canada College get involved in promoting Indigenous learning?

"My father was from the Warkworth area in southern Ontario," says Humphries. "He enjoyed fishing and duck hunting, and he wouldn't venture out onto Rice Lake without the services of Alf Crowe and John Simpson from Hiawatha First Nation."

"Alf would come to our house and we would listen to all his stories. Those were really good times for us."

For more information about the bookshelf project, contact Ignite the Spirit of Education at (416) 488-7187 or by e-mail at ignitesef@gmail.com
Maurice Switzer is a citizen of the Mississaugas of Alderville First Nation. He lives in North Bay, where he is the principal of Nimkii Communications, a public education practice with a focus on treaties

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Opinion: Learning about Canada one book at a time

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Bill Humphries doesn't want other Canadians to wait as long as he did to learn about the role Indigenous peoples have played in Canada's history. "I was educated at good public schools, high school, and university, and I never knew about any of these things," says the retired Toronto business executive, who has spent the past decade learning more about Indigenous realities in Canada.

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Seeing a drawing of an Indigenous child on a book cover prompted Sunshine Tenasco to write her own children's story about the importance of clean water.

At the time, the Anishinaabe entrepreneur and mother of four from Kitigan Zibi, was doing workshops to raise awareness about the water crisis on many First Nations. Tenasco is the founder of Her Braids, an organization committed to advocating for clean drinking water in Indigenous communities.

Clean water is an issue that hits close to home for Tenasco. "Forty per cent of our community still doesn't have clean drinking water," she said. Tenasco also pointed out her community is right next to the French town of Maniwaki, where clean drinking water is accessible to all residents.

So when Tenasco walked into a bookstore and saw a book by Monique Gray Smith "with this little brown girl on the cover," she was inspired to write her own.

That moment, Tenasco recalled, "kick started everything."

Tenasco's first book, Nibi's Water Song, will be published this summer by Scholastic.

It's a story about a little girl named Nibi who's thirsty and can't find clean water to drink. Nibi is also the name of Tenasco's 13-year-old daughter. In the book, with no luck from her tap, or the nearby river, Nibi heads to the next town and starts knocking on doors looking for a safe source of drinking water.

Nibi's Water Song is illustrated by Chief Lady Bird, who is Chippewa and Potawatomi from Rama and Moose Deer Point First Nations. Tenasco said she had been "fan-girling" over Chief Lady Bird's art for a long time.

When Scholastic asked Chief Lady Bird if she would be interested in illustrating the book "it didn't take much convincing," said the artist.

Chief Lady Bird was already familiar with Tenasco's water advocacy work through Her Braids. "I respect Sunshine and the work that she does."

"Scholastic was pitching it to me and being like 'If you're interested let us know.' And I was like 'I don't even need to think about this. This is a yes right off the top.'"

When Tenasco saw the illustrated book for the first time it was "super emotional."

"I just busted out crying," she said.

"I just want all these little brown kids to see themselves on there. And I want them to see that they can create their own change in a positive and good way," said Tenasco.

"For me, as an artist, that's really important to find a good way to talk about these really hard subjects," added Chief Lady Bird. "I really think it's going to speak to a lot of young people."

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Nibi's Water Song: New children's book promotes access to clean drinking water | CBC Radio

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Seeing a drawing of an Indigenous child on a book cover prompted Sunshine Tenasco to write her own children's story about the importance of clean water. At the time, the Anishinaabe entrepreneur and mother of four from Kitigan Zibi, was doing workshops to raise awareness about the water crisis on many First Nations.

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K-12 Infusing Indigenous Texts in Classrooms

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K-12 Infusing Indigenous Texts in Classrooms

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This series was designed to help K-12 teachers delve into how they can infuse Indigenous texts in their classrooms in meaningful and respectful ways. Teachers will appreciate the Q&A format, age-appropriate literacy strategies and children's Indigenous book recommendations. This set of materials can be used for self-study or can be used in a larger professional learning context.

In an effort to support the infusion of Foundational Knowledge across the curriculum, ARPDC consultants along with Tłı̨chǫ Dene Author, Storyteller, Educator Richard Van Camp collaborated on this project.

Q&A Videos

A series of eight videos with Richard Van Camp and two local Indigenous Consultants. (Videos are 1 - 7 minutes in length). See the collection below.

Learni ng Guides

A series of eight learning guides designed to facilitate reflection and discussion following each of the eight Q&A videos. See the collection below.

Google Slide Decks

Three slide decks that can be used and/or modified for professional learning sessions with school staff. Available at three grade levels:
K - 3 Slides
Grades 4 - 9 Slides
Grades 10 - 12 Slides
Book Talks

A series of six book talks with Shelby Laframboise-Helgeson. See the collection below.

Q&A Videos and Learning Guides & Book Talks

Q1-When selecting Indigenous texts for use in classrooms, what would you suggest to teachers?

Length: 6:07
Download Learning Guide

Resources Proudly Developed By:

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K-12 Infusing Indigenous Texts in Classrooms - Empowering the Spirit

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This series was designed to help K-12 teachers delve into how they can infuse Indigenous texts in their classrooms in meaningful and respectful ways. Teachers will appreciate the Q&A format, age-appropriate literacy strategies and children's Indigenous book recommendations. This set of materials can be used for self-study or can be used in a larger professional learning context.

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Circle of Life K-6

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Circle of Life | Aboriginal Leveled Books for Guided Reading

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Circle of Life levelled books for Grades K-6 develop literacy skills while building knowledge and understanding of Indigenous history, culture, and traditions.

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Flash Video & PDF Transcript

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Four Directions Teachings.com - Aboriginal Online Teachings and Resource Centre - © 2006 - 2015 All Rights Reserved 4D Interactive Inc., a subsidiary of Invert Media Inc.

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FourDirectionsTeachings.com is a visually stunning audio narrated resource for learning about Indigenous knowledge and philosophy from five diverse First Nations in Canada. The site is provided in English with French subtitles and includes curriculum resources in both English and French.

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Racism

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The national Black Lives Matter At School coalition's brilliant Curriculum Committee worked this year to bring you lessons for every grade level that relate to the 13 principles of Black Lives Matter. Here now is the 2019 Curriculum Resource Guide- free, downloadable lessons to challenge racism, oppression and build happy, healthy classrooms.

Visit http://www.BlackLivesMatterAtSchool.com to find other resources for the BLM@School Week of Action...And to let us know which lessons you loved and used in your class this year.

Enjoy!

Tagged #BlackLivesMatterAtSchool, #EducationForLiberation, Education, School, Teaching

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Announcing the 2019 Curriculum Resource Guide

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The national Black Lives Matter At School coalition's brilliant Curriculum Committee worked this year to bring you lessons for every grade level that relate to the 13 principles of Black Lives Matter. Here now is the 2019 Curriculum Resource Guide-free, downloadable lessons to challenge racism, oppression and build happy, healthy classrooms. Visit www.BlackLivesMatterAtSchool.com to find...

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Book List

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From Sea to Sea Catalogue

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global perspectives on literature and literacy 

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global perspectives on literature and literacy 

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First Nations Literacy Practice: Oral Storytelling Tradition

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Responding to this week's readings gives me the same feelings of uncertainty and lack of confidence in my thoughts which I had with the discussion around cultural authenticity. I feel this way because I haven't read too much First Nations' literature and while I have taken courses in First Nations/Aboriginal studies in the past, I feel anxious about discussing the process and subject matters related to First Nation's stories. Why could this be? Is it due to the fact that I've had limited exposure to it or because First Nation literacy practices and literature is not fully introduced and discussed in the curriculum of all of my educational experiences?

With First Nations stories, I feel that it is meant to be listened to and not be analysed or critiqued. I say this not with the idea that critical analysis should not be done at all on the stories told. However, given that First Nations people have long been silenced and continue to struggle to have their voices and stories heard and told, simply analyzing their varied and complex stories is propagating colonizing tactics of control and suppression. Thompson (2007) highlights the value of "open dialogue" and quotes an elder who emphasize the "value of listening" and the "trust" that is needed "to listen well" (Yellow Hawk, as cited in Thompson, 2007). From this I see the process of an ongoing conversation between the storyteller and her/his audience and the importance of listening (from all angles) as a significant piece in the process of storytelling as a whole. First Nations people value the knowledge that elders profess in their stories and also what "younger people, even children" (Thompson, 2007) have to offer in the stories they listen to. Oral storytelling traditions bear significant knowledge, "a distinctive intellectual tradition" (Moayeri & Smith, 2010, p. 414), that challenges beliefs of the inaccuracies and illegitimacies within oral stories, "oral histories" (Thompson, 2007). "Scientific Knowledge" is but a single story and just as we've been encouraged to see that there are multiple stories it is important to acknowledge that "traditional knowledge" will have its merits (Moayeri & Smith, 2010, p. 415).

In reflecting on First Nations' oral storytelling traditions, I am reminded by my own experience with oral storytelling and the value that I have for it. I think about other cultures that strongly value this literacy practice in varying and complex ways and relate it to Thompson's (2007) words:

The oral tradition represents 'the other side of the miracle of language'...'the telling of stories, the recitation of epic poems, the singing of songs, the making of prayers, the chanting of magic and mystery, the exertion of human voice upon the unknown - in short, the spoken word'...[the oral tradition is] a literature 'of the people, by the people, and for the people' (Thompson, 2007).

I am particularly drawn to the idea that oral storytelling traditions express stories and "literature [that are] 'of the people, by the people, and for the people'". I believe that it is very fitting to the nature of its practice.

Conversely, I also think about how this very practice is not always honoured and therefore, practiced to its full capacity in our Westernized education system,

different literacies are privileged in different institutions, which are controlled by a dominant power in each institution....literacy is most often taught in schools as decontextualized, technical skills...this disconnect between school literacy and home/community literacies is holding back literacy development for children, particularly those whose home literacies are undervalued and ignored by the schools (Moayeri & Smith, 2010, p. 409).

Literacy is still very heavily defined and practiced by the process of reading and writing and this significantly challenges, perhaps to the extreme of eradication of First Nations' literacy practices of oral storytelling. What can become of these people and other people who value this way of telling stories or passing on their traditions, beliefs, and so on? We've seen children struggle or be left on the margins feeling confused or defeated when their learning styles and literacy practices are ignored. How can we be ethical and honour their literacy particularities so that they are thriving instead of failing?

Thompson invites us to think about how "the oral tradition could be fundamentally superior to written literature or that texts that privilege the Indigenous voice might speak more powerfully to Native students than literary masterpieces" (Thompson, 2007). Moayeri and Smith (2006) encourages us to "familiariz[e] ourselves and valu[e] the diverse and multiple literacies that students of different cultures bring with them [which] enhances the learning potential of those students and that of the entire class" (p. 415). They further provoke us to act on "diffusing the dominant power by creating opportunities for learning about multiple cultures by deconstructing existing [Westernized, white, middle-to-upper class, predominantly male perspectives] text, using materials, or by viewing curriculum through a broader lens" (p. 415). These are just some possible yet very important suggestions to consider.

I end this entry by repeating the questions raised by an anonymous contributor in A broken flute (Seale & Slapin, 2006) because it speaks to the ethical practice which is necessary to consider especially when working with children:

Will you help my child learn to read, or will you teach him that he has a reading problem? Will you help him develop problem-solving skills or will you teach him that school is where you try to guess what answer the teacher wants? Will he learn that his sense of his own value and dignity is valid, or will he learn that he must forever be apologetic and try harder because he isn't white? Can you help him acquire the intellectual skills he needs without at the same time imposing your values on top of those he already has? (Seale & Slapin, 2006, p. 9)

Moayeri, M. & Smith, J. (2010). The unfinished stories of two First Nations mothers. Journal of Adolescent & Adult Literacy, 53 (5), 408-417. doi:10.1598/JAAL.53.5.6

Seale, D. & Slapin, B. (Eds.). (2006). A broken flute. Lanham, MD: AltaMira Press & Oyate.

Thomson, M. (2007). Honouring the word. Tribal College Journal, 19 (2).

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First Nations Literacy Practice: Oral Storytelling Tradition

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Responding to this week's readings gives me the same feelings of uncertainty and lack of confidence in my thoughts which I had with the discussion around cultural authenticity. I feel this way because I haven't read too much First Nations' literature and while I have taken courses in First Nations/Aboriginal studies in the past, I feel anxious about discussing the process and subject matters related to First Nation's stories.

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Hello, Wachiya, Boozhoo, Sgeno, Shekon, Aanii, Kwey, Shekoli, Tunnagasugit, Tansi, Aaniin, Bonjour FNER is a collection of links to educational resources.

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First Nations Books & Teacher Resources

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Strong Nations Publishing

2595 McCullough Rd
Nanaimo, BC, Canada, V9S 4M9

Phone:(250) 758-4287

Email:contact@strongnations.com

Our logo reflects the greater Nation we live within-Turtle Island (North America)-and the strength and core of the Pacific Northwest Coast peoples-the Cedar Tree, known as the Tree of Life. We are here to support the building of strong nations and help share Indigenous voices.

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Strong Nations - Indigenous & Native American Books, Aboriginal Kids Books, First Nations Kids Books, Inuit, Métis - Building Strong Nations Together!

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

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The Indigenous world view vs. Western world view

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The Indigenous world view vs. Western world view

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The Indigenous world view vs. Western world view

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The Seattle Public Library

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#Ownvoices: Kids and Teen Books by Indigenous Authors and Illustrators - The Seattle Public Library

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Ownvoices: Kids and Teen Books by Indigenous Authors and Illustrators by KCLSRacheal - a staff-created list : Books for children and teens by Native American and First Nations authors and illustrators. Many are recommended by the either the American Indian Youth Literature Award, children's author Cynthia Leitich Smith, or American Indians in Children's Literature (AICL).

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Cynthia Leitich SmithIndian Shoes , Jingle Dancer , Rain is Not My Indian Name

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Cynthia Leitich SmithIndian Shoes , Jingle Dancer , Rain is Not My Indian Name

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Lesson Plans and Ideas for her books

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Cynthia Leitich Smith Indian Shoes , Jingle Dancer , Rain is Not My Indian Name - Free English learning and teaching resources from Varsity Tutors.

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Click View Our Online Catalogue to browse our carefully-selected collection of First Nations, Métis, and Inuit books. Or, make your selections from the items featured below. GoodMinds.com invests in the SALT fund to support Indigenous Public Libraries.

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Search for old interviews in PDF form

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JavaScript is disabled for your browser. Some features of this site may not work without it.

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Compiled by Ramona Washburn

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First Nations, Métis and Inuit Contexts in Education

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First Nations, Métis and Inuit Contexts in Education

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Subject Guides: First Nations, Métis and Inuit Contexts in Education: Lesson Plans

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Subject Guides: First Nations, Métis and Inuit Contexts in Education: Lesson Plans

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A toolkit for Canadian teaching

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

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Historic, Legal and Contextual Background Information

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

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

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

Definitions and understandings provided are from various identified sources.

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

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

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

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

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

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

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

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

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

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

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

Glossary of Terms and Concepts

Aboriginal

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

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

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

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

Aboriginal Peoples

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

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

Aboriginal Worldviews and Perspectives

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

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

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

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

Authenticity of Sources

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

Bias

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

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

Bill C-3

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

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

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

Bill C-31

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

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

Clan System

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

Colonialism and Colonization

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

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

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

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

Cultural Advisors

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

Cultural Appropriateness

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

Culture

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

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

De-colonization

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

Diversity

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

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

Elder(s)

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

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

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

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

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

giving prayers before meetings

describing or performing traditional ceremonies

sharing traditional knowledge

giving spiritual advice to individuals

demonstrating traditional crafts and practices

teaching the community's protocols."

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

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

Eurocentrism

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

First Nations

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

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

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

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

First Nations Authorities

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

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

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

First Nations, MÉtis and Inuit (Policy Term)

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

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

Historical Accuracy

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

Identity

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

Indian

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

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

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

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

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

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

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

Indian Act

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

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

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

Indigenous

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

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

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

Strong link to territories and surrounding natural resources

Distinct social, economic or political systems

Distinct language, culture and beliefs

Form non-dominant groups of society

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

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

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

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

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

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

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

Examples:

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

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

Inuit

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

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

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

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

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

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

Knowledge Keeper

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

Kinship

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

Matrilineal

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

MÉtis

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

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

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

MÉtis (Policy Term, National Definition)

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

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

Self-identification as a member of a Métis community.

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

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

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

MÉtis Authorities (Policy Term)

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

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

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

MÉtis Settlements (Policy Term)

There are eight Métis settlements in Alberta:

Buffalo Lake Metis Settlement

East Prairie Metis Settlement

Elizabeth Metis Settlement

Fishing Lake Metis Settlement

Gift Lake Metis Settlement

Kikino Metis Settlement

Paddle Prairie Metis Settlement

Peavine Metis Settlement

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

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

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

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

Negative Tone

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

Oral Traditions and Oral History

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

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

Paternalism

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

Place and Identity

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

Protocol

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

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

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

Racism

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

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

Reclamation

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

Reconciliation

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

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

Re-matriation

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

Residential Schools

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

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

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

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

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

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

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

Resilience

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

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

Revitalization/Revitalizing

Bring back into active use cultural practices and languages.

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

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

Self-government

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

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

Sixties Scoop

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

Stereotype

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

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

Stories

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

Treaties

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

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

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

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

No two treaties are identical.

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

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

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

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

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

Treaty Rights

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

Truth and Reconciliation Commission of Canada (TRC)

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

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

Uncertain of Ancestry

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

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

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

Ways of Knowing

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

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

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

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This sample lesson plan supports Education for Reconciliation through the inclusion of First Nations, Métis, and Inuit perspectives; treaty education; and residential schools’ experiences, with learning outcomes identified in the current Alberta Programs of Study for Grades 1 to 9 in Social Studies.

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These sample lesson plans support Education for Reconciliation through the inclusion of First Nations, Métis, and Inuit perspectives; treaty education; and residential schools' experiences, with learning outcomes identified in the current Alberta programs of study.

Each sample lesson plan includes content(s) or context(s) related to one or more of the following aspects of Education for Reconciliation:

diverse perspectives and ways of knowing of First Nations, Métis, or Inuit, including values, traditions, kinship, language, and ways of being;

understandings of the spirit and intent of treaties; or

residential schools' experiences and resiliency.

Links and relevant information in Guiding Voices: A Curriculum Development Tool for Inclusion of First Nations, Métis and Inuit Perspectives Throughout Curriculum and Walking Together: First Nations, Métis and Inuit Perspectives in Curriculum are provided to support understandings of First Nations, Métis, or Inuit ways of knowing. Both online resources are accessed through LearnAlberta.ca.

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These sample lesson plans support Education for Reconciliation through the inclusion of First Nations, Métis, and Inuit perspectives; treaty education; and residential schools' experiences, with learning outcomes identified in the current Alberta programs of study.

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Readings

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Non-Fiction
Delgamuukw. Sixties Scoop. Bill C-31. Blood quantum. Appropriation. Two-Spirit. Tsilhqot'in. Status. TRC. RCAP. FNPOA. Pass and permit. Numbered Treaties. Terra nullius. The Great Peace...

Are you familiar with the terms listed above? In Indigenous Writes, Chelsea Vowel, legal scholar, teacher, and intellectual, opens an important dialogue about these (and more) concepts and the wider social beliefs associated with the relationship between Indigenous peoples and Canada. In 31 essays, she answers the questions that many people have on these topics to spark further conversations at home, in the classroom, and in the larger community.

Winner: Manitoba Book Awards, Manuela Dias Book Design and Illustration Award

Finalist: Manitoba Book Awards, Mary Scorer Award for Best Book by a Manitoba Publisher; Québec Writers' Federation, Concordia University First Book Prize; Québec Writers' Federation, Mavis Gallant Prize for Non-Fiction

This Place: 150 Years Retold (May 1, 2019)

Explore the last 150 years through the eyes of Indigenous creators in this graphic novel anthology.

In Chelsea's chapter "kitaskînaw 2050", readers follow wâpanacâhkos, a young Métis girl who is sent from a decolonized future back to the 21st century.

Writers: Richard Van Camp, Chelsea Vowel, David Alexander Robertson, Jennifer Storm, Rachel and Sean Qitsualik-Tinsley, Brandon Mitchell, Kateri Akiwenzie-Damm, Katherena Vermette, and Sonny Assu

Artists: Tara Audibert, Kyle Charles, Natasha Donovan, GMB Chomichuk, Scott B. Henderson, and Andrew Lodwick

Colour Artists: Scott A. Ford and Donovan Yaciuk

Refuse: CanLit in Ruins (Nov. 15, 2018)

Refuse: CanLit in Ruins provides a critical and historical context to help readers understand conversations happening about CanLit presently. One of its goals is to foreground the perspectives of those who have been changing the conversation about what CanLit is and what it could be. Topics such as literary celebrity, white power, appropriation, class, rape culture, and the ongoing impact of settler colonialism are addressed by a diverse gathering of writers from across Canada. This volume works to avoid a single metanarrative response to these issues, but rather brings together a cacophonous and ruinous multitude of voices.

Chelsea has a poem in this collection titled, "No Appeal", the title of which can be read in multiple ways: a direct response to the decision not to appeal the Gerald Stanley verdict in the killing of Colton Boushie, and also as an Indigenous perspective of CanLit as an extractive and tokenizing industry.

Contributions by: Zoe Todd, Keith Maillard, Jane Eaton Hamilton, kim goldberg, Tanis MacDonald, Gwen Benaway, Lucia Lorenzi, Alicia Elliott, Sonnet l'Abbé, Marie Carrière, Kai Cheng Thom, Dorothy Ellen Palmer, Natalee Caple & Nikki Reimer, Lorraine York, Chelsea Vowel, Laura Moss, Phoebe Wang, A.H. Reaume, Jennifer Andrews, Kristen Darch & Fazeela Jiwa, Erika Thorkelson and Joshua Whitehead.

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Non-Fiction Delgamuukw. Sixties Scoop. Bill C-31. Blood quantum. Appropriation. Two-Spirit. Tsilhqot'in. Status. TRC. RCAP. FNPOA. Pass and permit. Numbered Treaties. Terra nullius. The Great Peace... Are you familiar with the terms listed above? In Indigenous Writes, Chelsea Vowel, legal scholar, teacher, and intellectual, opens an important dialogue about these (and more) concepts and the wider social beliefs associated with the relationship between Indigenous peoples and Canada.

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Shekon Neechie: An Indigenous History Site

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Shekon Neechie: An Indigenous History Site

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Readings

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By Mary Jane Logan McCallum This essay is based on a lecture given as part of the Weweni Lecture Series at the University of Winnipeg on March 7, 2018.[1] The Weweni Lecture series is designed [...]

By Kim Anderson The Kika'ige Historical Society is a professorial performance art troupe, formed by three Indigenous women with PhDs in Canadian history: Dr. Kim Anderson (Metis, Associate Professor, Family Relations and Applied Nutrition, University of Guelph); Dr. Lianne [...]

By Paul Seesequasis The genesis of the Indigenous Archival Photo Project was three years ago, when my mother, a residential school survivor of St. Micheals Residential School at Duck Lake, commented that there were not [...]

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By Mary Jane Logan McCallum This essay is based on a lecture given as part of the Weweni Lecture Series at the University of Winnipeg on March 7, 2018.[1] The Weweni Lecture series is designed [...]

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iPortal Indigenous Studies Portal Research Tool

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iPortal Indigenous Studies Portal Research Tool

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Indigenous Studies Portal :: Indigenous Studies Portal

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iPortal is a full-text database of free & licensed articles, books etc for scholar, student & community focused primarily on Aboriginals & First Nations of Canada

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Tobacco Offering Protocol - Centre for Indigenous Initiatives

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This is a guideline on how to make a tobacco tie when making a request to a knowledge keeper, an Elder or Indigenous person. Acquire Tobacco: Finding

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How and When to Invite Indigenous Speakers to the Classroom

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How and When to Invite Indigenous Speakers to the Classroom

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How and When to Invite Indigenous Speakers to the Classroom

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By Skylee-Storm Hogan and Krista McCracken, with Andrea Eidinger In recent years, particularly since the publication of the TRC Calls to Action, there has been an increasing push to integrate Indig…

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Resources for and About Aboriginal Education

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A resource compiled by Dr. Nicole Bell:

Elders are very important members of First Nation, Métis, and Inuit communities. The term Elder refers to someone who has attained a high degree of understanding of First Nation, Métis, or Inuit history, traditional teachings, ceremonies, and healing practices. Elders have earned the right to pass this knowledge on to others and to give advice and guidance on personal issues, as well as on issues affecting their communities and nations. First Nation, Métis, and Inuit peoples value their Elders and all older people, and address them with the utmost respect.

Whenever traditional feasts are held in First Nation, Métis, and Inuit communities, the Elders and older people are often asked to offer prayers to bless the events or to do the opening or closing ceremonies. They are also served first and they never have to wait in line or are left standing if chairs are unavailable.

If you are considering visiting a First Nation, Métis, or Inuit community or organizing an event with an Indigenous focus, you should consult an Elder for his or her perspective. A certain protocol should be followed when requesting an Elder's assistance. This protocol may vary from the following guidelines, which would be used for a First Nations Elder. If the Elder is Inuit or Métis, tobacco may not be offered when requesting assistance. Check first with a leader of the Elder's community to determine the proper protocol.

Inviting an Elder for a Classroom Visit or for Advice

If you want an Elder to come to your classroom to talk to students, there are certain things you should consider. When you approach an Elder, begin by offering tobacco to the Elder and asking permission to speak with him or her. Tobacco is an indigenous plant from North America and it is also one of four sacred medicines used by First Nation people in Ontario. It is used in sacred pipe ceremonies and it is offered to the sacred fire at other ceremonies. Tobacco has traditionally been given to Elders whenever a person is requesting their assistance. If the tobacco is accepted, the Elder is available to listen to your request for advice. Thank the Elder for the advice when you are finished. A gift for the knowledge received is always appreciated.

Inviting an Elder to Perform Opening and Closing Prayers for an Event

Explain the event to the Elder. Offer tobacco and invite the Elder to participate. Acceptance of the tobacco means acceptance of the invitation. Find out if the Elder needs a ride to the event.

When an opening prayer is done, there must also be a closing prayer. The opening prayer gives thanks to the Creator and serves to bless the event. The Elder may ask a helper to smudge the people gathered. Smudging is when a medicine such as sage is lit so that it is smouldering. This smudge is then taken around the circle and a feather is usually used to spread the smoke around all those gathered. Smudging is done to cleanse everyone gathered so that the event runs smoothly and everyone is in a good frame of mind.

Inviting an Elder to Participate in a Meeting or Committee

Elders are considered to be integral to the preservation, maintenance, and revival of First Nation, Métis, and Inuit cultures. It is important to note that "Elder" does not necessarily indicate age. In First Nation, Métis, and Inuit cultures, an Elder is designated as such having been deemed to have acquired significant knowledge about essential teachings in their culture and to have gained the wisdom drawn from experience that enables them to share their insight with others. The participation of Elders in the classroom/school program honours the cultural traditions of First Nation, Métis, and Inuit peoples by brining authentic perspectives, as well as enhancing the self-esteem of First Nation, Métis, and Inuit students.

Talk to the Elder in detail about the responsibilities and level of involvement. Explain why the Elder is being invited. Offer tobacco and request the Elder's participation. If the Elder accepts the tobacco, the Elder agrees to participate. Find out if the Elder needs a ride to the venue of the meeting.

It is important to remember that we must respect all Elders, even if we may not agree with their viewpoints on some things. Elders should also receive honoraria to cover their travel expenses and time. This can be done discreetly when the Elder arrives by giving a card with the honorarium inside. Anything else can be provided to the Elder at your discretion.

By: S.M. Stielgelbauer, The Canadian Journal of Native Studies, Vol. 16 N. 1, 1996.

By: Jonathan H. Ellerby

Addresses questions such as:
· Who is an Elder?
· How is an Elder trained?
· What does an Elder do?
· What is the appropriate protcol when working with an Elder?

Also addresses administrative issues involving Elders, such as: the hiring process, payment, teamwork, confidentiality and time commitments.

From the ATP website: "This website is hosted by the Aboriginal Tobacco Program of Cancer Care Ontario. It has been created with input from Aboriginal youth and guidance from community Elders. It's part of a movement to create tobacco wise media messages with and for Aboriginal youth. Someone who is tobacco wise knows the difference between traditional and commercial tobacco and is empowered to make the necessary changes to protect their well being and that of their friends and community."

Tobacco is an important medicine in most First Nations traditions. This site gives information about the traditional use of tobacco, with much of the information coming from Elders. The site's primary purpose is to discourage tobacco abuse within First Nations, Inuit, and Métis communities.

Series of videos exploring Ojibwe teachings with an Elder.

A YouTube channel featuring several videos of McMaster University's Elders in Residence and Aboriginal students in the Health Sciences program. These videos feature in-depth cultural teachings and their connection to studies in Health Sciences. Beyond this, the channel also posts videos of Aboriginal students and graduates of McMaster University as they reflect on their experiences in the program.

June 18, 2012. 16:15 minutes.

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A resource compiled by Dr. Nicole Bell: Elders are very important members of First Nation, Métis, and Inuit communities. The term Elder refers to someone who has attained a high degree of understanding of First Nation, Métis, or Inuit history, traditional teachings, ceremonies, and healing practices.

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Annotated Bibliography with Teacher Guides

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A collaborative partnership between Northlands School Division, Edmonton Public School Division and Alberta Education developed the Literacy Seed Kit. The 76 book collection was created as a travelling classroom library to support the need for culturally relevant resources. Like a seed, it is meant to grow and expand depending on local conditions. The collection contains fiction and non-fiction books in a wide range of genres. Please refer to Readers are Leaders for additional information and full acknowledgements.

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Literacy Seed Kit First Nations Métis Inuit Student Education Resources Alberta Educators

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A collaborative partnership between Northlands School Division, Edmonton Public School Division and Alberta Education developed the Literacy Seed Kit. The 76 book collection was created as a travelling classroom library to support the need for culturally relevant resources. Like a seed, it is meant to grow and expand depending on local conditions.

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Manitoba Information

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Big Ideas in EducationA Blog by Deborah McCallum

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Big Ideas in EducationA Blog by Deborah McCallum

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A lot of good ideas here

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Posts about First Nations written by Deborah McCallum

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The Gord Downie & Chanie Wenjack Fund (DWF) is part of Gord Downie's legacy and embodies his commitment, and that of both the Downie and Wenjack families, to call Canadians to learning and action in solidarity with Indigenous peoples of this land.

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Subject Guides: Teaching First Nations, Métis and Inuit Languages: Lesson Plans

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Subject Guides: Teaching First Nations, Métis and Inuit Languages: Lesson Plans

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Online Store $9.95

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Learn while you play this timeline-based card game about the Indigenous People struggle for their rights in the U.S and Canada and how those rights have been upheld or abandoned.. It can be played by 2-8 people and is suitable for ages 8 and above.

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Games & Resources