District School Board Ontario North East
Aboriginal Presence in Our Schools
A Guide for Staff
District School Board Ontario North East
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District School Board Ontario North East
Table of Contents Acknowledgements ...... vi Introduction ...... vii Supporting Aboriginal Students in DSB Ontario North East ...... 1 First Nations Trustee ...... 1 First Nations Advisory Committee ...... 1 Voluntary Self-Identification ...... 1 Aboriginal Youth Liaison Officers ...... 2 Aboriginal Presence in Our Schools ...... 3 Ensuring Success for Schools ...... 3 Terminology ...... 5 Aboriginal Peoples of Canada ...... 9 Sharing of Knowledge ...... 9 First Nations ...... 9 Inuit ...... 10 Métis ...... 11 Aboriginal Peoples in Ontario ...... 12 Anishinaabe...... 12 Oji-Cree Anishininimowin...... 12 Mushkegowuk ...... 13 Métis ...... 13 Residential Schools ...... 14 Why It Matters ...... 15 History...... 15 Conditions and Mistreatment ...... 16 Intergenerational Impacts...... 17 Redress & Reconciliation ...... 17 Healing Movement and Cultural Revitalization ...... 18 Residential Schools in Ontario...... 19 What can you do?...... 20 About Treaties ...... 21 What is a Treaty? ...... 21 Treaty Rights ...... 21 Best Practices - Including Aboriginal People in the Curriculum ...... 24 Code of Ethics ...... 27
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The Sacred Tree ...... 27 Traditional Wisdom ...... 28 Medicine Wheel Traditions and Teachings ...... 28 Four Sacred Medicines (Plants) ...... 29 The Seven Grandfather Teachings ...... 30 Aboriginal Traditions and Celebrations ...... 31 Traditional Feasts ...... 31 Contemporary Feasts ...... 31 The Pow-Wow ...... 31 Sweat Lodge Ceremony ...... 32 Smudging ...... 32 Métis Flag ...... 33 Métis Jigging ...... 33 Métis Sash ...... 33 Inuit Throat-Singing...... 34 Inuit String Games ...... 34 Greeting and Thanking Traditional Visitors ...... 35 Why Involve Elders and/or Senators?...... 35 Role of an Elder/Senator ...... 35 Elder Protocol ...... 35 Senator Protocol ...... 36 Seeking an Elder/Senator ...... 36 When Approaching an Elder/Senator ...... 36 During Your Meeting with an Elder/Senator ...... 37 Cultural Practice: Offering Medicines (Tobacco) ...... 37 How to Make a Tobacco Tie ...... 38 Other Considerations ...... 38 Honorariums/Gifts ...... 38 Holidays ...... 40 National Aboriginal Day ...... 40 Louis Riel Day ...... 41 Creating a Welcoming Learning Environment ...... 42 Parent/Guardian Involvement ...... 42 Sample Activities ...... 42 Office/Front Foyer Student Services Office ...... 43
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Library...... 43 Cafeteria /Other Bulletin Boards ...... 44 Aboriginal Community Agency Contacts ...... 45 Smudging Ceremony Protocol ...... 48
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Acknowledgements
A heartfelt thank you is extended to those who contributed to the following guides, as they were used heavily in the creation of this one. Educating our Educators, Educating our Students: An Aboriginal Focus, Algoma District School Board Aboriginal Presence in Our Schools: A Cultural Resource for Staff, Lakehead Public Schools First Nation, Métis and Inuit Presence in Rainbow Schools, Rainbow District School Board
District School Board Ontario North East rests upon the traditional lands belonging to many different Nations speaking different languages and using different dialects. For this reason, the guide has not been translated in its entirety. We have attempted, however, to reflect the culture and traditions of communities within our area.
Every effort has been made to ensure accuracy, currency, and reliability of the content. District School Board Ontario North East accepts no responsibility in that regard.
The nature of the information contained in this document lends itself to annual revision and updating. The most current edition of this guide can be found on our website at www.dsb1.ca .
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Introduction This handbook entitled “Aboriginal Presence in Our Schools: A Guide for Staff” is prepared for District School Board Ontario North East staff and administrators. The information presented in this handbook is based on research, consultation, and literature. The objective is to build Aboriginal cultural awareness. Our community's largest growing population is the Aboriginal Community. According to the National Household Survey (2011), Aboriginal youth is the fastest-growing segment of the Canadian population. With this realization, Aboriginal and Ontario leaders are committing resources to improve education outcomes for Aboriginal children and youth. Aboriginal education is a key priority for the Ontario Ministry of Education. Factors that can contribute to Aboriginal student success are teaching strategies tailored to Aboriginal learner needs, curriculum with an Aboriginal perspective, sound counseling and support services, a school environment that will make everyone feel welcome, parental engagement and an understanding of Aboriginal cultures, histories and perspectives which will allow sensitivity to specific Aboriginal education needs. District School Board Ontario North East is committed to improving and supporting Aboriginal student success by focusing on three priorities: 1) Quality Instruction and Assessment 2) School Climate and 3) Parental/Community Engagement. The handbook entitled “Aboriginal Presence in Our Schools: A Guide for Staff” hopes to contribute to achieving these priorities by providing background information to staff and administrators on Aboriginal heritage and traditions, cultural teachings, celebrations, treaties, terminology, best practices and community linkages to Aboriginal community agencies. This knowledge will create an Aboriginal cultural awareness in District School Board Ontario North East schools that will assist in delivering quality education, build a supportive school climate, meet the specific education needs for Aboriginal students and nurture relationships between District School Board Ontario North East schools, staff, administrators and Aboriginal parents/guardians and families.
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Supporting Aboriginal Students in DSB Ontario North East
First Nations Trustee The name(s) of the First Nations Trustee(s) for DSB Ontario North East can be found at http://www.dsb1.ca/aboriginal/trustee.php.
First Nations Advisory Committee The First Nations Advisory Committee (FNAC) has been established to provide advice to the Board on programs and services related to students from First Nations communities. Meeting minutes can be viewed at http://www.dsb1.ca/aboriginal/fnac.php.
Mandate The mandate of the Aboriginal Education Advisory Committee is to advise the Board on matters relating to the education of Aboriginal students. The mandate specifically includes: Make recommendations regarding the development and/or implementation of programs and services, facilities, Board policies, and special services purchased through Tuition Agreements with respect to non-resident First Nation students. Provide advice and recommendations to the Board for all initiatives including but not limited to First Nation Studies, First Nation Language, student retention, alternative education programs, and cross-cultural education. Provide direction to the Board regarding the implementation of special services purchased through Tuition Agreements and shall periodically provide evaluations of such services in accordance with the terms and conditions of the Tuition Agreements. Respond to the Board on requests for advice and recommendations on any matters which the Board may present to the Committee. Increase the cultural awareness and sensitivity of all Board trustees and personnel through Professional Development and/or other related activities. Facilitate the sharing of constructive initiatives for non-resident First Nation students among the schools of the Board.
Voluntary Self-Identification DSB Ontario North East recognizes a need to support all students, including those of First Nations, Inuit, and Métis descent living both in First Nations communities and in urban areas. Recognizing the rights of all Aboriginal students through implementation of a self- identification strategy is the first step in addressing needs. The identification and collection of student achievement data specific to students self-identified as of Aboriginal descent provides an ability to provide precise programming and academic interventions to support student achievement. Specific to supporting academic achievement of Aboriginal students, DSB Ontario North East commits to the following: 1. Continued setting of high expectations for learner achievement in supported learning environments, 2. Provision of engaging learning environments inclusive and respectful of traditions and culture, 3. Improved achievement scores as measured through EQAO assessments in Grades 3, 6, 9 and 10, 4. Improved student retention and graduation rates,
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5. Ensure that all graduating Aboriginal students are knowledgeable and prepared for postsecondary education and employment, 6. Establish positive and productive relationships with parents and members of Aboriginal communities specific to supporting student achievement.
All new and existing elementary and secondary students should have received a student registration form or a student update form to be completed. Caregivers are asked simply to check a box identifying their child as First Nations, Métis, or Inuit. No documentation is needed in order to self-identify as being of Aboriginal descent. More information about self- identification can be found at http://www.dsb1.ca/aboriginal/index.php.
Aboriginal Youth Liaison Officers DSB Ontario North East has three Aboriginal Youth Liaison Officers (AYLOs); one each for the North, Central, and South areas of the Board. Our AYLOs provide support and cultural teachings to both our students and staff, and organize cultural activities throughout our Board for all students to participate in and learn from. To find out more about our AYLOs, visit http://www.dsb1.ca/aboriginal/aylo.php.
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Aboriginal Presence in Our Schools As we learn and understand more fully, we must remember:
One can't generalize a group of people; there were and are culturally diverse groups of Aboriginal peoples across Canada.
Aboriginal peoples (like all others) have a variety of belief systems.
Aboriginal peoples lived in independent, self-governing societies before the arrival of the Europeans.
The spiritual beliefs of many Aboriginal peoples were based on a relationship to nature. They considered the physical and spiritual worlds to be inseparable.
In most Aboriginal cultures, the well-being and survival of the group significantly influenced all decisions. Sharing and cooperation became significant values. Wealth was not generally measured in terms of possessions. It meant good health, good relationships, and spiritual and mental well-being.
Aboriginal peoples today live quite differently than they did before the arrival of the Europeans.
There was considerable movement of people over time for many reasons. It is important to understand the reasons for this migration to appreciate the diversity among Canada's Aboriginal peoples.
Resources Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March 2011. Sault Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf Rainbow District School Board. Frist Nation, Métis and Inuit Presence in Rainbow Schools. Sudbury, ON http://www.rainbowschools.ca/programs/FirstNations/Support/RD_FNGuide_WEB.pdf
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Ensuring Success for Schools
Aboriginal students need to learn in a setting that recognizes their needs, values, cultures and identity, and challenges that equip them to succeed. The schools studied by David Bell (2004) focused on success with Aboriginal students and they exemplify what effective schools do. These findings and recommendations are made based on ten studies completed across Canada: support. Hold high expectations for Aboriginal student achievement while recognizing Recognize the importance of Aboriginal the existence of their special needs and language and culture by offering specific providing multiple layers of support. programs/classes, including inclusion of Aboriginal perspectives in regular Make a particular effort to ensure that curriculum and hosting special events and students are aware of the importance of celebrations. acquiring proficiency in literacy, mathematics, science, and technology to Work to establish learning climates that are enhance their future prospects, and that culturally friendly to Aboriginal students by instruction and programs provided have a encouraging all staff to learn about local particular focus on developing these core culture and traditions, to feature prominent competencies. displays of culturally relevant items, and to invite local elders and community people Use diverse measurement tools to monitor to share their knowledge in classes. student progress and program effectiveness, including normed and Encourage open door policies and work to provincial assessments, and employ the make families feel welcome, recognizing aggregate data produced in developing that staff may need to “go the extra mile” annual improvement plans. in reaching out to those whose personal educational experience has been Employ teachers and school leaders with negative. the expertise and personal qualities that have been shown to be most effective Foster strong community ownership of and with Aboriginal learners and the partnerships in school programs. appropriate resources and community liaison personnel to provide holistic
Resource Bell, David (2004). Sharing Our Success: Ten Case Studies in Aboriginal Schooling. Kelowna: Society for the Advancement of Excellence in Education.
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Terminology The following list can be used to clarify terminology in a respectful manner and to help address student questions appropriately. An understanding of the following terms will be helpful in implementing the curriculum and in relations with the Aboriginal community.
Aboriginal Peoples - A term defined in the Bill C-31 - The pre-legislation name of the 1985 Act to Constitution Act of 1982, and which refers to all Amend the Indian Act. This act eliminated certain indigenous peoples in Canada, including First discriminatory provisions of the Indian Act, including Nations people, Métis people, and Inuit people. the section that resulted in Indian women losing their These separate groups have unique heritages, Indian status when they married non-status men. Bill languages, cultural practices, and spiritual beliefs. C-31 enabled people affected by the discriminatory Their common link is their indigenous ancestry. provisions of the old Indian Act to apply to have their Indian status and membership restored. Aboriginal Rights - Rights held by some Aboriginal peoples of Canada as a result of their ancestors’ Constitution Act (1982) – Section 35 Rights of the long-standing use and occupancy of the land. The Aboriginal Peoples of Canada states: “(1) The rights to hunt, trap and fish on ancestral lands are existing Aboriginal and treaty rights of the Aboriginal examples of Aboriginal rights. Aboriginal rights vary peoples of Canada are hereby recognized and from group to group depending on the customs, affirmed. (2) In this Act, Aboriginal peoples of practices, and traditions that have been formed as Canada include the Indian, Inuit and Métis peoples part of their distinctive cultures. of Canada.” (3) For greater certainty, in subsection (1) “treaty rights” includes rights that now exist by Aboriginal Self-government - Governments way of land claims agreements or may be so designed, established, and administered by acquired. (4) Not withstanding any other provision of Aboriginal peoples under the Canadian Constitution this Act, the Aboriginal land treaty rights referred to through a process of negotiation with Canada and, in subsection (1) are guaranteed equally to male where applicable, the provincial government. and female persons. The Constitution Act provides general protection but does not define or set out Aboriginal Title - A legal term that recognizes an particular Aboriginal rights. The courts have Aboriginal interest in the land. It is based on the established tests for proving Aboriginal rights. long-standing use and occupancy of the land by today’s Aboriginal peoples as the descendants of Custom - A traditional Aboriginal practice. For the original inhabitants of Canada. example, First Nations peoples sometimes marry or adopt children according to custom, rather than Apology – June 11, 2008 Prime Minister Stephen under Canadian family law. Band councils chosen Harper offered a fully apology to Aboriginal peoples “by custom” are elected or selected by traditional on behalf of Canadians for the wrongs committed means, rather than by the election rules contained through the Indian Residential Schools system. in the Indian Act.
Assimilation - Occurs when a minority or outside Elder – A man or woman whose wisdom about group is completely absorbed into a dominant spirituality, culture, and life is recognized and group; this was the intent of the Indian Residential affirmed by the community. Not all Elders are ‘old’. Schools system. Sometimes the spirit of the Creator chooses to imbue a young Aboriginal person. The Aboriginal Band -A body of Indians for whose collective use community and individuals will normally seek the and benefit lands have been set apart or money is advice and the assistance of Elders in various areas held by the Crown, or declared to be a band for the of traditional, as well as contemporary issues. purposes of the Indian Act. Each band has its own governing band council, usually consisting of one First Nations People -A term that came into common chief and several councillors. Community members usage in the 1970s to replace the word “Indian,” choose the chief and councillors by election, or which some people found offensive. Although the sometimes through custom. The powers of the band term First Nation is widely used, no legal definition of council vary with each band. The members of a it exists. Among its uses, the term “First Nations band generally share common values, traditions peoples” refers to the Indian peoples in Canada, and practices rooted in their ancestral heritage. both status and non-status. Some Indian peoples Today, many bands prefer to be known as First have also adopted the term “First Nation” to replace Nations. the word “band” in the name of their community.
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Indian -An historical government term referring to students took the federal government and the the original inhabitants of North and South America churches that ran the schools to court. Their cases and still used to define some Aboriginal peoples led to the Indian Residential Schools Settlement under the Indian Act. “Indian” has generally been Agreement in 2006, the largest class-action replaced by “Aboriginal peoples,” as defined in the settlement in Canadian history. The agreement Constitution Act of 1982. sought to begin repairing the harm caused by Enfranchised Indian - Historically, a person Residential Schools. Aside from providing who has lost the right to status and band compensation to former students, the agreement membership, and who has, as a citizen of called for the establishment of the Truth and Canada, the right to vote, attend university, Reconciliation Commission of Canada with a and join the military. Through Bill C-31, most budget of $60-million over five years. have regains their status and band memberships. Indigenous - Indigenous is a term which may be Off-reserve Indians - Do not live on their used to collectively or globally describe or refer to home reserve. Depending on where they groups of peoples who are original to a particular live, they may (or may not) be entitled to area or place. available program benefits. On-reserve Indian - Live on a reserve. The Inuit - A distinct Aboriginal people, the Inuit generally federal government has jurisdiction over the live in northern Canada (Nunavut, Northwest people who live on reserves. Territories, northern Quebec and northern Labrador.) Status Indian - Refers to an Aboriginal person The word means “people” in the Inuit language – who meets the requirements of the Indian Inuktitut. The singular of Inuit is Inuk. Act and who is registered under the Act. A status Indian has at least one parent Land Claims - In 1973, the federal government registered as a status Indian or is a member recognized two broad classes of claims – of a band that has signed a treaty. The comprehensive and specific. Comprehensive claims federal government has sole authority for are based on the assessment that there may be determining status through registration. Bill continuing Aboriginal rights to lands and natural C-31, legislation of 1985 in which the Indian resources. These kinds of claims come up in those Act was amended, reinstated Aboriginal parts of Canada where Aboriginal title has not women and their descendants who had previously been dealt with by treaty and other legal previously been denied status because of means. The claims are called “comprehensive” marriage to a non-Aboriginal or non-Status because of their wide scope which includes such man. things as land title, fishing and trapping rights, and Non-Status Indian - A person of Aboriginal financial compensation. Specific claims deal with descent who lost their status or whose specific grievances that First Nations may have ancestors were never registered or lost their regarding the fulfillment of treaties. Specific claims status under former or current provisions of also cover grievances relating to the administration the Indian Act. Because of this, they are not of First Nations lands and assets under the Indian technically entitled to band membership. Act. Treaty Indian - An Aboriginal person whose ancestors signed a treaty with the Crown Métis - The term Métis means a person who self- and as a result is entitled to treaty benefits. identifies as Métis, is distinct from other Aboriginal peoples, and is of historic Métis Nation ancestry. Indian Act - Federal legislation that regulates Indians They must belong to an historic Métis community or and reserves and sets out certain federal have ancestral ties to one. The Métis have a unique, government powers and responsibilities towards First mixed First Nation and European ancestry and Nations and their reserved lands. The first Indian Act culture. was passed in 1876, although there were a number of pre- and post-Confederation enactments with Métis Community - A group of Métis peoples who respect to Indians and reserves prior to 1876. Since live in the same geographic area. A community then, the Act has undergone numerous may include more than one settlement, town or amendments, revisions, and re-enactments. The village in an area. Department of Indian Affairs and Northern Development administers the Act. Métis Harvest or Métis Harvesting - Means taking, catching or gathering renewable resources for Indian Residential Schools Settlement Agreement - reasonable personal use and not commercial With the support of the Assembly of First Nations and purposes by Métis Nation of Ontario citizens. Inuit organizations, former Residential School Harvesting includes plants, fish, wildlife and firewood,
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taken for heating, food, and medicinal, social or of past events and traditions. This oral history is often ceremonial purposes and includes donations, gifts recorded on tape and then put in writing. It is used in and exchange with Aboriginal persons. A history books and to document claims, considered Harvester’s Certificate and Métis citizenship must be by courts to be equal to written texts. held. A Harvester's Certificate holds a 3 year term and can be renewed. There are a maximum Reserve - A tract of land, the legal title to which is number of Harvester's Certificates issued annually, held by the Crown, set apart for use and benefit of and there is a mutual agreement that these limits an Indian band. The Indian Act provides that this may change from year to year which is dependent land cannot be owned by individual bands or First on historical research and an evaluation of Métis Nation members. Many First Nations now prefer the Nation of Ontario's registry system and processes. term “First Nation Community” and no longer use “reserve”. Métis Rights - Although the Constitution Act (1982) affirms and recognizes Aboriginal and treaty rights to Residential School - From the early 1830s to 1996, Aboriginal peoples of Canada which includes thousands of First Nation, Inuit and Métis children Indian, Inuit, and Métis peoples of Canada, it were taken from their families and forced to attend remains an unfulfilled promise to the Métis peoples. residential schools in an attempt to assimilate them The Government of Canada assumed the position into the dominant culture. These children suffered that Métis peoples had no existing Aboriginal rights; abuses of the mind, body, emotions, and spirit that thus, refused to negotiate and deal with the Métis can be almost unimaginable. Over 150,000 children, peoples in the past. In the 1990s, the Métis began some as young as four years old, attended the seeking justice in the court system advocating for government-funded and church-run residential their rights. The Powley case was the first one to be schools. It is estimated that there are 80,000 heard in the higher court system challenging residential school Survivors alive today. whether Métis peoples have existing Aboriginal rights. On September 19, 2003 the Supreme Court Scrip - Historically, a special certificate or warrant affirmed and recognized Section 35 of the issued by the Department of Interior which entitled Constitution Act “is a substantive promise to the the bearer to receive Western homestead lands Métis that recognizes their distinct existence and without specifying the actual parcel of land protects their existing Aboriginal rights”. The Métis involved. These grants were meant to extinguish any National Council states “The Powley decision marks Aboriginal rights to the land that they might hold as a new day for the Métis Nation in Canada. The an indigenous culture. Along with the treaties, they Supreme Court's decision is a respectful affirmation would allow the federal government to convey of what the Métis people have always believed and Western lands unencumbered by prior rights of use stood up for, as well as an opportunity for Canada to new settlers. Land grants were seen as the to begin fulfilling its substantive promise to the Métis”. cheapest way of extinguishing the Métis title by the On July 7, 2004, an agreement was made between government. the Métis Nation of Ontario and Ministry of Natural Resources which recognized the Métis Nation of 60s Scoop - The 60s Scoop refers to the adoption of Ontario's Harvest Card system. Métis peoples who First Nation/Métis children in Canada between the hold a Harvester's Certificate and hold Métis years of 1960 and the mid-1980s. This phenomenon citizenship can exercise their harvesting rights within is so named because the highest numbers of their traditional territory and in accordance to the adoptions took place in the decade of the 1960s Interim Enforcement Policy without being charged. and because, in many instances, children were literally scooped from their homes and communities Métis Senator - Senators have a special place in without the knowledge or consent of families and Métis culture, the Métis Nation of Ontario, and in its bands. Many First Nations charged that in many governance structure. They are highly respected for cases where consent was not given, that their knowledge, values, and experience. Senators government authorities and social workers acted provide an Elder’s presence at community events under the colonialistic assumption that Native and meetings, and they help to keep Métis culture people were culturally inferior and unable to alive by sharing Métis traditions and ways of life. One adequately provide for the needs of their children. Senator sits as a member of each Community Many First Nations people believe that the forced Council. removal of the children was a deliberate act of genocide. Oral History - Stories passed down by Elders that promote the values and beliefs of the community. It Traditional Lands - Lands used and/or occupied by has also been referred to as evidence taken from First Nations before European contact or the the spoken words of people who have knowledge assertion of British sovereignty.
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inform all Canadians. The Commission will Treaty - Treaties are constitutionally formal document the truth of what happened by relying on agreements (today known as land claim settlements records held by those who operated and funded and referred to as “Numbered Treaties”) between the schools, testimony from officials of the institutions the Crown (Government of Canada) and Aboriginal that operated the schools, and experiences peoples which define obligations and promises and reported by survivors, their families, communities and rights. The purpose was to allow European peoples anyone personally affected by the residential school to settle vast parts of land in Canada without experience and its subsequent impacts. interference. It can be said that treaties were also an attempt to encourage peaceful relations Two-Spirited - A belief in the existence of three between Aboriginal and non-Aboriginal peoples. genders: the male, the female, and the male- female gender, or what is now called the Two- Treaty Rights - Rights specified in a treaty. Rights to spirited person. Traditionally, the Two-Spirited person hunt and fish in traditional territory and to use and was one who had received a gift from the Creator, occupy reserves are typical treaty rights. This that gift being the privilege to house both male and concept can have different meanings depending female spirits in their bodies. The concept of Two- on the context and perspective of the user. spirited relates to today’s designation of gay, lesbian, bisexual and transgender persons of Tribal Council - A regional group of First Nations Aboriginal origins. Being given the gift of two-spirits members that delivers common services to a group meant that this individual had the ability to see the of First Nations. Services can include Health, world from two perspectives at the same time. This Education, Technical Services, Social Services, and greater vision was a gift to be shared with all, and as Financial Services. such, Two-spirited beings were revered as leaders, mediators, teachers, artists, seers, and spiritual Truth and Reconciliation Commission of Canada - guides. They were treated with the greatest respect, The Truth and Reconciliation Commission of Canada and held important spiritual and ceremonial has a mandate to learn the truth about what responsibilities. happened in the residential school system and to
Resources Aboriginal Affairs and Northern Development Canada. Common Terminology http://www.aadnc- aandc.gc.ca/eng/1358879361384/1358879407462 Métis Nation of Ontario. http://www.metisnation.org/ Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March 2011. Sault Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf Rainbow District School Board. Frist Nation, Métis and Inuit Presence in Rainbow Schools. Sudbury, ON http://www.rainbowschools.ca/programs/FirstNations/Support/RD_FNGuide_WEB.pdf
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Aboriginal Peoples of Canada
Within Canadian boundaries, there is a vast array of Aboriginal nations who have very diverse cultures. Recognition of the uniqueness and diversity of Aboriginal beliefs, spirituality, customs, histories, and languages is crucial for maintaining harmony amongst all of society. People within any one geographic area are not necessarily the same, nor are their languages, or culture the same. This is true even within one geographical area. It is important to note that as we attempt to understand the complexity of Aboriginal peoples’ ancestry, continuums may be based on a multitude of quantifiers – cultural, geographic, urban/rural, language or values. Individuals may be anywhere on the continuum or not on it at all.
This is an example of a cultural continuum based on religion:
Cultural Continuum Biblical Mixture Traditional
Sharing of Knowledge For centuries, Aboriginal peoples have adapted their life and living to a specific environment and gained knowledge about survival living in North America's varied landscapes and climates. Around 1500, this knowledge was shared with the first Europeans who arrived in North America which allowed them to establish themselves relatively quickly. As such, it is clear that life in Canada would have been very different without the contributions of Aboriginal peoples. The Aboriginal peoples in the Arctic invented the igloo to survive severe cold temperatures and perfected the kayak to withstand icy waters and to be able to place the boat upright without getting out if the kayak capsized. In Eastern North America, Aboriginal peoples invented bark canoes as a means of transportation to get through the waterways while exploring and moving through the dense forests and used many medicinal plants that are still used today. The Aboriginal peoples living in the Prairies moved from place to place to hunt buffalo; thus, they invented the Teepee, a lightweight dwelling made of poles arranged in a cone shape covered with animal skins. Along the Pacific Coast, Aboriginal peoples lived in permanent villages, accepted sculptures as part of their culture and traditions, and built dams to catch fish.
First Nations The term “First Nations” refers to one of cultural groups that vary across the three distinct groups recognized as country. In fact, there are over 50 “Aboriginal” in the Constitution Act of distinct nations and language groups 1982. The other two distinct groups across the country. characterized as “Aboriginal” are the First Nations have a unique and special Métis and the Inuit. relationship with the Crown and the There are 617 First Nation communities people of Canada as set out in the Royal (also known as reserves) in Canada, with Proclamation of 1763 and manifested in First Nation governments. First Nations Treaties, the Constitution Acts of 1867 are part of unique larger linguistic and and 1982, Canadian common law and
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International law and as outlined in the wampum and oral understanding, were United Nations Declaration on the Rights entered into between First Nations and of Indigenous Peoples. the British Crown (the Government of This special relationship between First Canada after Confederation) between Nations and the Crown is grounded in 1701 and 1923. Treaty promises and First Nation inherent and Aboriginal rights agreements included non-interference, and title, Treaties and negotiated protection of hunting and fishing rights, agreements with a view toward sharing of lands and resources, health peaceful coexistence, mutual respect, and education benefits, economic tools recognition and the equitable sharing of and benefits for the duration of the lands and resources. Many Treaties, Treaty relationship. reflected in written documents,
Inuit There are four Inuit regions in Canada, Europeans first began to interact with this collectively known as Inuit Nunangat. The indigenous group. It began with the four regions are: Inuvialuit (Northwest decimation of the whale population, Territories), Nunatsiavut (Labrador), progressed through the fur trade, and Nunavik (Quebec), and Nunavut. The resulted in the government moving the term “Inuit Nunangat” is a Canadian Inuit Inuit people into settlements in the 1950s term that includes land, water, and ice. where their children were sent to Inuit consider the land, water, and ice of residential school among other things. their homeland to be integral to their Within four generations, Inuit went from culture and way of life. being self-reliant, making every necessity Inuit people were not recognized as of life from natural resources, to surfing having Aboriginal rights as per the the Internet. Canadian constitution until it was Despite modern influences and repatriated in 1982. However, as with conveniences, Inuit have retained their other Aboriginal groups, the Inuit way of language (Inuktitut), core knowledge life has changed dramatically since and beliefs. Family continues to be the
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foundation of Inuit culture and the family country food as a source of nutrition and is surrounded by a larger social network clothing. Many families also leave that includes the rest of the community, permanent communities during the even the region. Inuit families are large spring and summer to set up camps and interconnected as intricate bonds which is an important part of Inuit are formed through childbirth, marriage tradition. Far from modern distractions, and adoption. Hunting is still one of the the young are immersed in their most important aspects of Inuit culture language, developing their skill and and lifestyle even though store-bought helping to ensure the long-term survival food is available, Inuit continue to rely on of the culture.
Métis The Métis are a distinct Aboriginal people intermarriage of these mixed ancestry with a unique history, culture, language individuals. and territory that includes the waterways Distinct Métis settlements emerged as an of Ontario, surrounds the Great Lakes outgrowth of the fur trade, along and spans what was known as the freighting waterways and watersheds. In historic Northwest. Ontario, these settlements were part of The Métis Nation is comprised of larger regional communities, descendants of people born of relations interconnected by the highly mobile between Indian women and European lifestyle of the Métis, the fur trade men. The initial offspring of these unions network, seasonal rounds, extensive were of mixed ancestry. The genesis of a kinship connections and a shared new Aboriginal people called the Métis collective history and identity. resulted from the subsequent
Resources Canada’s Aboriginal People taken from: http://p1cdn1static.sharpschool.com/UserFiles/Servers/Server_5912063/File/NTIP/FNMI/History.pdf Aboriginal Affairs and Northern Development Canada, Map of First Nations Communities: http://fnpim-cippn.aandc-aadnc.gc.ca/index-eng.asp Inuit Tapiritt Kanatami, About Inuit: https://www.itk.ca/about-inuit Aboriginal Affairs and Northern Development Canada, Map of Inuit Communities: http://www.aadnc-aandc.gc.ca/Map/irs/mp/mp-eng.asp Métis Nation of Ontario, Who are the Métis?: http://www.metisnation.org/culture--heritage/who-are-the-metis
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Aboriginal Peoples in Ontario
There are 139 First Nations Communities in Ontario, 13 of which are within our Board’s District. In Northern Ontario, there are three major First Nations: Anishinaabe (Ojibway), Oji-Cree and Mushkegowuk Cree and the Métis Nation. When teaching about these nations in a historical time period, always ensure that you have a map of that time period as migration did occur over time.
Anishinaabe During the following decades, many In Ontario, the term Anishinaabe most treaties took land from Aboriginal often refers to the three nations that peoples. formed a Confederacy known as the In 1870, the Grand General Indian Three Fires Confederacy: Ojibway (Faith Council of Ontario and Quebec met Keepers), Odawa (Warriors and Traders), (with almost all bands of Southern and Potawatomi (Fire Keepers). The Ontario and Lake Huron taking part) Anishinaabe have a long and proud to review and revise the Indian Act history: of 1876. Language of these three nations By the early 1900's, the Grand belongs to the Algonquian family. Council began to decline, as the They share similar cultural practices Indian agents began to refuse or and spiritual beliefs. allow the use of band funds for History of Anishinaabe began on the travel. east coast of Turtle Island (North In 1949, the Grand Indian Council America) long before European was replaced by the Union of contact. Ontario Indians (UOI), which today Seven prophets came to the represents 39 First Nations along Lake Anishinaabe people at that time and Huron and Lake Superior and in the foretold of the European people and southern part of Ontario. future hardships. For survival, they urged the people to Oji-Cree Anishininimowin migrate and their prophecy is known The Oji-Cree Anishininimowin or Oji-Cree as the Seven Fires Prophecy. (sometimes called Severn Ojibway) is Seven Fires refers to the seven places closely related to the Ojibway language, of migration along the way: St. but has a different literacy tradition Lawrence River, Niagara Falls, the based in Cree, with several phonological Detroit River, Manitoulin Island, and grammatical differences: Baawating (Sault Ste. Marie), Duluth, This Nation has communities and finally Madeline Island throughout northwestern Ontario (Wisconsin). (with the Cree to the north and By the mid 1700's, Three Fires Ojibway to the south) and at Island Confederacy became the core of Lake in Manitoba. Oji-Cree is often the Western Lakes Confederacy, and grouped together with Ojibway and was joined by the Huron, Algonquin, related languages. Nipissing, Sauk, Foxes and others. The orthography of Oji-Cree is After 1812, the British did not need Algonquian Syllabics, with western- allies and stopped treating the style finals, but with an eastern members of the Western Lakes placement of the w-dot. It is typically Confederacy with respect or fairness. not written in any sort of Roman
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writing system. Métis Nation’s governments from Ontario Westward. Mushkegowuk Within Ontario, historic Métis communities Before contact, Mushkegowuk Cree arose along various watersheds lived in Northern Ontario and Manitoba, throughout the province and have while Mistassini Cree lived in Quebec, distinct histories and characteristics. In and Plains Cree lived west of Lake contemporary times, the Métis Nation Winnipeg. has identified that there are The culture of the Mushkegowuk is approximately 12 historic Métis influenced by the land, climate, communities (catchment areas) that vegetation, and animal life. Although continue to exist. Sometimes they are many Cree live in First Nations within larger non-Aboriginal communities. communities along the northern coast, Métis people live throughout Ontario in many still take part in traditional activities urban, rural or remote areas. that change with the seasons: The rights of the Métis people have been They are knowledgeable about the a topic for debate since the events of changes in seasons, phases of the Red River and Batoche. The Métis Nation, moon, length of day, growth of as a young Aboriginal nation indigenous plants, and migration of birds and to North America, possessed the rights animals. held by all other Aboriginal nations. In They live in small family groupings far practice however, the 1870 government from each other so as not to of Canada dealt with the Métis Nation overhunt during the winter; each differently. Following the transfer of traditional area supported fishing, Rupert’s Land to Canada, the federal hunting and trapping. government dispatched Commissioners In winter, the women made clothing to the West to settle legal ownership of from skins that had been tanned, the land with the Aboriginal inhabitants. using quills and dyes as decorations. The Commissioners collected signatures Families travelled to traditional on two kinds of documents: meeting places to hunt ducks and • collective treaties for Indian geese returning from migration. bands, and • scrips for Métis individuals. Métis In the 1930s, the Métis Nation secured a In March 1983, the Métis Nation land base of 1.25 million acres in northern separated from the Native Council of Alberta, starting a reawakening. In the Canada to form the Métis National 1960s and 1970s, the Métis movement Council – its own Métis-specific took shape, in part empowered by the representative body. The Métis National Canadian Bill of Rights (1960), the Civil Council represents the Métis nation Rights movement, and the American nationally and internationally. It receives Indian Movement. This movement its mandate and direction from the peaked during the Constitutional talks of democratically elected leadership of the 1981 and 1982.
Resources Aboriginal Affairs and Northern Development, List of First Nations: http://pse5-esd5.ainc-inac.gc.ca/fnp/Main/Search/FNListGrid.aspx?lang=eng Canada’s Aboriginal People taken from: http://p1cdn1static.sharpschool.com/UserFiles/Servers/Server_5912063/File/NTIP/FNMI/History.pdf
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Residential Schools
For over a century, beginning in the mid-1800s and continuing into the late 1990s, Aboriginal children in Canada were taken from their homes and communities and placed in institutions called residential schools. These schools were run by religious orders in collaboration with the federal government and were attended by children as young as four or five years of age. Separated from their families and prohibited from speaking their native languages and practicing their culture, the vast majority of the over 150,000 children that attended these schools experienced neglect and suffering. The impacts of sexual, mental, and physical abuse, shame, and deprivation endured at Indian Residential Schools continue to affect generations of Survivors, their families, and communities today. Remarkably, in the face of this tremendous adversity, many Survivors and their descendants have retained their language and their culture and continue to work toward healing and reconciliation.
Talking Shadows on the Wall by Sylvia O'Meara (Chippewas of Nawash First Nation)
I remember when I was about three years old, I used to look forward to Saturday night. People would come over to our house and play cards and drink tea, the kind that was loose, and with the last gulp there would be a pattern of tea leaves going up the side of the cup to the rim. There was always someone who had the gift, and was able to read this pattern and predict things to be. I, of course, was promptly put to bed. There were only two rooms in the log cabin that we lived in. When everyone was seated around the table laughing and talking, I would sneak out, dragging my blanket with me. I would crawl on to the wood box next to the stove, it was nice and warm. Nobody said anything so I felt safe. I would listen to them laughing and talking. I asked Mama to teach me the language of grownups, I wanted to laugh too. But she said no, that I would suffer when I had to go to school. She had gone away to school when she was four years old. She told me that when she first got to the school, she didn't know how to speak English and she was always getting hit across the mouth for speaking Indian. She said one time that she got hit so hard she hit the wall behind her and fell to the floor. She said that was when she told herself that she would never let her child, if she had one, speak Indian. And so as I listened to the people around the table laughing and talking, I watched the shadows cast by the kerosene lamp and listened to this wonderful laughing language I was never to learn from my mother. I hid in the blanket all safe and warm and watched the talking shadows on the wall.
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Why It Matters Why is this issue important to all Canadians? Why should it matter to those who didn’t attend residential school?
IT MATTERS because it continues to affect First Nations, Inuit and Métis families – people from vibrant cultures who are vital contributors to Canadian society. IT MATTERS because it happened here, in a country we call our own – a land considered to be a world leader in democracy and human rights. IT MATTERS because the Residential School System is one of the major causes of poverty, homelessness, substance abuse, and violence among Aboriginal people – devastating conditions that are felt and experienced by our neighbours, friends, and community members. IT MATTERS because Aboriginal communities suffer levels of poverty, illness, and illiteracy comparable to those in developing nations – conditions that are being perpetuated through inaction. IT MATTERS because we share this land. We may not be responsible for what happened in the past, but we all benefit from what First Nations, Inuit, and Métis have had to relinquish. We are responsible for our actions today.
History For over 300 years, European settlers and recommend education as a means of Indigenous peoples co-existed in a assimilating the Indian population. The harmonious, if sometimes precarious, commission proposed implementing a relationship. In war, colonists and First system of farm-based boarding schools Nations formed alliances, and in trade situated far from parental influence – the each enjoyed the economic benefits of separation of children from their parents co-operation. By the mid-19th century, being touted as the best means by however, expansionist policies increased which to sustain their civilizing effects. The westward settlement, and alliances of Nicholas Flood Davin Report of 1879 the early colonial era gave way to direct recommended the establishment of a competition for land and resources. In residential industrial school system as the the face of ensuing conflicts, the means by which to “aggressively civilize” confederation government of Sir John A. First Nations children. Davin’s Macdonald came to view First Nations recommendations reflected the widely- and Métis as serious impediments to held opinion that “Indian culture” was a nation-building. Even as treaties to make contradiction in terms, Indians were large tracts of land available for uncivilized, and the aim of education settlement were being negotiated with must be to destroy the Indian in the child. First Nations, a national policy was being A number of industrial schools were developed “to do away with the tribal established in this era, laying the system and assimilate the Indian people foundation upon which the broader in all respects with the other inhabitants Residential School System emerged. At its of the Dominion, as speedily as they are peak in the early 1930s, 80 residential fit for the change.” The Residential schools operated across Canada with School System was to become a key an enrollment of over 17,000 students. feature of this endeavour. Children as young as four and five years In 1844, the Bagot Commission produced of age attended the schools and parents one of the earliest official documents to were often discouraged from visiting or
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bringing their children home for tandem with residential schools, but vacation. Many students did not return policy shifts favoured the integration of home for long periods of time (some for Aboriginal children with their non- many years) and found themselves Aboriginal peers. Despite this, residential strangers to their communities upon their schools continued to be established in eventual reunion. the North during this period. Throughout Very gradually, beginning in the 1940s, the 1970s, at the request of the National the residential schools were shut down Indian Brotherhood, the federal and Aboriginal students began to attend government undertook a process that mainstream day schools. Day schools saw the eventual transfer of education had existed for Aboriginal children in management to Aboriginal peoples.
Conditions and Mistreatment Through an amendment to the Indian schools. In 1930, for instance, only 3 of Act in 1920, attendance at residential 100 Aboriginal students managed to schools was made mandatory for Indian, advance past grade six, and few found and later Inuit and Métis, children seven themselves prepared for life after school to fifteen years of age, and failure to – on the reserve or off. As late as 1950, send children to residential school often according to an Indian Affairs study, over resulted in the punishment, including 40% of the teaching staff had no imprisonment, of parents. Many professional training. This is not to say that Aboriginal children were taken from their experiences were all negative, or that homes, often forcibly removed, and the staff was all bad – many good and separated from their families by long dedicated people worked within the distances. Often, even those children System. The staff not only taught, they who attended residential schools near also supervised the children’s work, play, their communities were prohibited from and personal care. Their hours were long, seeing their families outside of the pay was below that of other occasional visits. educational institutions, and the working Broad occurrences of disease, hunger, conditions were exasperating. and overcrowding were noted by In the early 1990s, Survivors came government officials as early as 1897. In forward with disclosures that included 1907, Indian Affairs’ chief medical officer, sexual abuse; beatings; punishments for Dr. P.H. Bryce, reported a death toll speaking Aboriginal languages; forced among the schools’ children ranging eating of rotten food; widespread from 15%-24% and rising to 42% in hunger and thirst; bondage and Aboriginal homes where sick children confinement; and forced labour. were sometimes sent to die. In some Students were forbidden to speak their individual institutions, for example the language or practice their traditional Old Sun school on the Blackfoot reserve, culture and were often punished for Bryce found death rates significantly doing so. Other experiences reported higher. from Survivors of residential schools Although some students have spoken of include mental abuse, severe the positive experiences of residential punishments, overcrowding, use of schools and of receiving an adequate students in medical experiments, illness education, the quality of education was and disease, and, in some cases, death. low in comparison to non-Aboriginal
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Intergenerational Impacts First Nations, Inuit, and Métis children that all families and communities were were often separated from their parents affected in this way. Nor were all for long periods of time, living in an Survivors compromised by their institutional rather than a family home experiences in residential schools. environment. This impeded the transfer of Research makes it clear however, that valuable parenting skills. The isolation of individuals who have suffered traumatic children from their families and stress generate vulnerability in their communities also thwarted the children who in turn experience their own transmission of language and culture, trauma. The system of forced assimilation resulting in significant cultural loss. has consequences that persist among Adaptation of abusive behaviours Aboriginal peoples and communities learned while attending residential today. The need for healing does not school has also resulted in stop with the Survivors – intergenerational intergenerational trauma – the cycle of effects of trauma are real and pervasive abuse and trauma that passes from one and must also be addressed. generation to the next. That is not to say
Redress & Reconciliation Escalating social problems in Aboriginal legacy of physical and sexual abuse at communities, and conflict between residential schools. Aboriginal groups and the federal In 2007, the Government of Canada government in the mid-1990s, brought implemented the Indian Residential greater attention and focus to the Schools Settlement Agreement (IRSSA). destructive legacy of the residential The Settlement Agreement included the school experience. Aboriginal leaders Common Experience Payment (CEP) to also helped to begin a dialogue all living former students of federally between Survivors, the federal administered residential schools; the government, and the Canadian public. Independent Assessment Process (lAP) to In this climate of disclosure and dialogue, address compensation for sexual abuse, the Royal Commission on Aboriginal serious physical abuse, and other Peoples (RCAP) was created. On wrongful acts; establishment of the Truth January 7, 1998, in response to RCAP’s and Reconciliation Commission; healing five-volume report that revealed an initiatives; and a fund for overwhelming link between the social commemoration projects. crisis in Aboriginal communities and the By 2008, most of the church Residential School System, the federal denominations responsible for the government issued a Statement of operation of the residential schools in Reconciliation and unveiled a new Canada had publicly apologized for initiative called Gathering Strength – their role in the neglect, abuse, and Canada’s Aboriginal Action Plan. A suffering of the children placed in their strategy to begin the process of care. In June 2008, the Government of reconciliation, Gathering Strength Canada also apologized for their featured the announcement of a historical role in the Residential School healing fund, which was granted to the System. By saying “we are sorry,” Prime newly created Aboriginal Healing Minister Stephen Harper acknowledged Foundation, to support community- the Canadian government’s role in over based healing projects that address the a century of isolating Aboriginal children
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from their families, communities, and were harmful and wrong. For the cultures. Harper called residential schools thousands of Survivors watching from a sad chapter in Canadian history and across Canada, the government’s indicated that the policies that apology was an historic occasion, supported and protected the System though responses were mixed.
Healing Movement and Cultural Revitalization Many Survivors have turned to a Healing in Aboriginal communities is combination of Western therapies and affected by a community’s level of traditional practices to heal. Talking understanding and awareness about the circles, sweats, storytelling, ceremonies, impact of the Residential School System, fasts, feasts, and vision quests reconnect by the number of community members Survivors to their cultures and to who are involved in healing, and by the themselves. On-the-land activities such availability of programs and services. as trapping, hunting, fishing, and Much progress has been made as a gathering medicinal plants and wild result of the healing movement. It is the foods also renew the spirit. All of these result of hard work, dedication, and practices assist in re-enforcing and commitment of thousands of individuals celebrating Aboriginal identities. Healing in hundreds of communities. Many is a long-term process that occurs in Aboriginal people sought out knowledge stages, starting with the individual holders to revive traditional spirituality Survivor and expanding to include the and to reintroduce healing practices. whole community. The intergenerational Holistic approaches to health which impacts of the Residential School System emphasize healthy lifestyles, relationships, – the legacy of poverty, ineffective and communities – together with parenting, abuse, grief, and health issues personal growth programs, traditional – can appear throughout the entire spirituality, and healing practices have community, not just in the lives of the all contributed to the efforts of healing. Survivors. I Lost My Talk Rita Joe
I lost my talk The talk you took away When I was a little girl At Shubenacadie school.
You snatched it away: I speak like you I think like you I create like you The scrambled ballad, about my word.
Two ways I talk Both ways I say, Your way is more powerful.
So gently I offer my hand and ask, Let me find my talk So I can teach you about me.
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Residential Schools in Ontario
Other schools were also in operation in Ontario, but may not have been classified as residential schools or may not have been recognized and funded by the government. Name Community Years in Operation Albany Mission Fort Albany 1903 - 1963 Bishop Horden Hall Moose Factory 1907 - 1963 Cecilia Jeffrey Shoal Lake/Kenora 1907 – 1966 St. John’s Chapleau 1907 – 1950 Cristal Lake Cristal Lake 1976 – early 1990s St. Margaret’s Fort Frances 1902 - 1974 St. Joseph’s Fort William 1907 - 1964 McIntosh McIntosh 1924 - 1962 Mohawk Institute Brantford 1850 - 1969 Mount Elgin Munceytown 1848 – 1948 Pelican Falls Sioux Lookout 1911 - 1973 Poplar Hill Poplar Hill 1962 - 1989 St. Anne’s Fort Albany 1936 - 1964 St. Mary’s Kenora 1894 - 1962 Shingwauk Sault Ste. Marie 1873 - 1971 St. Peter Claver/St. Charles Wikwemikong/Spanish 1883 - 1965 Garnier St. Joseph’s Wikwemikong/Spanish 1916 - 1962 Wahbon Bay Academy Stirland Lake 1971 – early 1990s
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What can you do? Be aware and try to understand why students/families may be reluctant to engage in school life Register families for school by creating a welcoming environment and filing out the paperwork Take families on a school visit Introduce parents to teachers/staff Make a personal connection to parents Recognize their children when they do something well (awards, notes home, phone calls, newsletters etc.) Incorporate Aboriginal teachings/content Into discussions across the curriculum Invite parents to share experiences with the class (if they are comfortable) Connect parents/families/children to community network supports so they can make informed choices Respect residential school survivors
Resources Legacy of Hope Foundation. 100 Years of Loss: http://www.legacyofhope.ca/downloads/100-years-print.pdf Aboriginal Affairs and Northern Development. Indian Residential Schools: Key Milestones: http://www.aadnc- aandc.gc.ca/eng/1332939430258/1332939552554 Canadian Studies At Home and Abroad: Talking Shadows on the Wall by Sylvia O’Meara; Canadian Studies Volume XVII, 1995; Association of Canadian Studies; Montreal; 1995 Rita Joe, I Lost My Talk: http://englishfruit.wordpress.com/2013/01/08/i-lost-my-talk-by-rita-joe/ Our Journey, Our Life, Our Destination, Omushkego Nation: http://www.mushkegowuk.com/documents/omushkego_timeline.pdf Wawatay News, Stirland Lake, Cristal Lake recognized: http://www.wawataynews.ca/archive/all/2011/8/18/stirland-lake-cristal-lake- recognized_21792 United Church. The History of Residential Schools and the Church’s Apologies: http://www.united- church.ca/aboriginal/schools/faq/history#1 The Presbyterian Church in Canada Archive., Brief Administration History of the Residential Schools: http://presbyterian.ca/wp- content/uploads/healing_administrative_history_of_residential_chools.pdf Mennonite Central Committee. The Residential School Story In Ontario: http://mcco.ca/stories/news/residential-school-storyin-ontario Nishnawbe Aski Nation. Healing the Generations Residential School: http://rschools.nan.on.ca/upload/documents/section-2/ontario- residential-schools.pdf Elliot Lake Standard. Residential school legacy: http://www.elliotlakestandard.ca/2009/09/16/residential-school-legacy Wawatay News. Indian Boarding School monument planned: http://www.wawataynews.ca/archive/all/2014/1/24/indian-boarding- school-monument-planned_25324 Truth and Reconciliation Commission of Canada. Map of Residential Schools in Ontario: http://www.myrobust.com/websites/trcinstitution/File/pdfs/2039_T&R_map_nov2011_final.pdf
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About Treaties
What is a Treaty? A treaty is a signed agreement between the First Nation and Crown government outlining specific rights of First Nations people. Each signed treaty provides different property rights. Not all First Nations are committed to a treaty agreement.
Treaty Rights First Nations signed treaties in exchange for reserves, health care, monetary payments, agricultural equipment, livestock, ammunition, clothing, maintenance of schools on reserves, tax-free income while working on-reserves, exemptions from Provincial Sales Tax on purchased goods, teachers/educational assistance and certain rights to hunt and fish, while the Crown acquired land rights of First Nations people for agriculture, housing, settlement and resource development. Treaties are protected under section 35 of The Constitution Act. Today, there are many unresolved comprehensive and specific land claim settlements and taxation issues between the Federal Government and Aboriginal peoples. In Ontario, there are 5 treaties: Treaty 3 (1873), Treaty 9 (1905-1930), Robinson Superior Treaty (1850), Robinson Huron Treaty (1850) and the Williams Treaties.
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First Nation Logo Contact Information Community
Chief Theresa Spence Attawapiskat 705-997-2166 First Nation http://www.attawapiskat.org/
Chief Marcia Brown Martel Beaver House 705-567-2022 First Nation http://www.wabun.on.ca/first-nation- profiles/beaverhouse-first-nation Chief Fred Sackaney Constance 705-463-4511 Lake First Nation http://www.clfn.on.ca/ Education Administrator Ken Neegan
Chief Rex Knapaysweet Fort Albany 705-278-1044
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Chief Murray Ray Flying Post First 807-887-3071 Nation http://www.wabun.on.ca/first-nation-profiles/flying- post-first-nation
Kashechewan Chief Derek Stephen First Nation 705-275-4440
Chief Elenore Hendrix Matachewan 705-565-2230 First Nation http://www.matachewanfirstnation.com/ Education Direction Elenore Hendrix
Chief Walter Naveau Mattagami First 705-894-2072 Nation http://mattagami.com/ Education Director Cathy Naveau Chief Norm Hardisty Jr. Moose Cree First 705-658-4619 Nation (Moose http://www.moosecree.com/index.html Factory) Student Services Officer Jennifer Seary
Taykwa Chief Dwight Sutherland Tagamou 705-272-5766 Nation http://taykwatagamounation.com/ttn/index.php/home (New Post) Education Director Neil Iserhoff
Temagami First Chief Arnold Paul Nation (Teme- 705-237-8943 Augama http://temagamifirstnation.ca/ Anishnabai)
Chief Terence McBride Timiskaming First 819-723-2370 Nation http://www.atfn.ca/ Director of Education Arline Chasle
Chief David Babin Wahgoshig First 705-273-3131 or 2055 Nation http://wahgoshigfirstnation.com/ Education Director Margaret Edwards
Weenusk First Chief Edmund Hunter Nation 705-473-2554 (Peawanuck)
Resources Natural Resources Canada. Treaties and Comprehensive Land Claims in Canada: http://manitobawildlands.org/maps/CANLandClaimTreatyMap.pdf District School Board Ontario North East, Community Map: http://www.dsb1.ca/aboriginal/map.php
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Best Practices - Including Aboriginal People in the Curriculum ISSUE DO DON’T Incorporate Key Concepts/Understandings
Aboriginal perspectives are embedded/an Do make cross-curricular connections by Don't limit inclusion to social studies and integral part, not sidebars/examples only. including Aboriginal experiences in history. science, art, music, language, as well as Cross-curricular connections ensure that history, geography and social studies. Don't ignore stereotypes in learning inclusion is across the curriculum. resources. Do teach students to deconstruct bias in Holistic nature of Aboriginal world-view is learning resources. Don't teach isolated units on Aboriginal acknowledged. peoples. They are an integral part of the Do keep an open mind towards adapting curriculum. your teaching practices to suit the learning styles of your students (i.e., circle teachings). Accuracy
The information and the perspectives Do ensure to use professional judgment Don't use unreliable or stereotypical included are accurate. when selecting/sourcing culturally resources. responsive resources for classroom Timeframe is accurate. instruction. Don't assume that all websites and media sources you encounter have accurate Place references with respect to nations Do review the resources in your classroom information. are accurate. and school library for bias and accuracy. Agency
Rich knowledge base and complex Do acknowledge and validate the Don't put Aboriginal peoples and their Aboriginal cultures of past and present are contributions of Aboriginal peoples in both cultures into the 'primitive' category. validated. the past and within contemporary society. Don't represent Aboriginal peoples and Contributions in both the historical and Do ensure that contributions of Aboriginal cultures only in the past. contemporary context in Canada are people include the wealth of knowledge acknowledged and valued. While still and successful endeavours across a wide Don't rely solely on artifact-based acknowledging the devastating impact of range of fields (e.g. environment, approaches to study Aboriginal cultures. colonization on Aboriginal cultures. architecture, agriculture, government, medicine, art, music and theatre). Don't overuse generalizations and generic Aboriginal peoples are portrayed in a way references. that empowers. Do acknowledge strengths even within adverse conditions. Inclusion of Aboriginal peoples is more than superficial and generic. Inclusion is Do emphasize that Aboriginal peoples meaningful and acknowledges have unique concepts of identity that are individuality of both peoples and nations. specific to the individual.
Inclusion acknowledges value placed within Aboriginal world-views on harmonious relationships to the environment.
Aboriginal nations are viewed as autonomous and self-governing nations.
Aboriginal cultures are not objectified through artifact-based approaches.
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ISSUE DO DON’T Authenticity
Aboriginal voices are present. Do invite Aboriginal Elders, artists and Don't use materials that affirm “Imaginary storytellers and others from the Aboriginal Indian” stereotypes. Aboriginal perspectives are evident. The community into the classroom. holistic nature of Aboriginal world-views is Don't misappropriate Aboriginal cultural evident. Do include Aboriginal authors and items such as eagle feathers. literature. Aboriginal people are depicted as real Don't make inclusion at a level that is people. Do use videos and novels that represent 'tokenism'. authentic Aboriginal voice. Oral history is validated. Distinctness and Diversity
Unique status of Aboriginal peoples in Do acknowledge the diversity within any Don't use more general Aboriginal peoples Canada is acknowledged. cultural grouping. when the context calls for more specificity (i.e., naming the nations.) References to Aboriginal peoples are Do acknowledge the distinct and unique culturally specific, when appropriate to differences amongst Aboriginal nations. Don't assume that all Aboriginal peoples context. interacted with others in the same way. Do ensure that the history of Aboriginal Various histories of Aboriginal peoples are peoples reflects change over time and Don't assign 'expert' knowledge of acknowledged in their own right and not does not simply assign Aboriginal peoples Aboriginal peoples and their cultures to just in relation to interactions with European to a place 'frozen in time' in the distant past. someone just because they are Aboriginal. cultures.
Aboriginal holidays/days of significance are acknowledged and celebrated.
Diversity of cultural groupings is acknowledged.
Diversity within cultural groupings is acknowledged. Eurocentrism
A balance of perspectives is presented. Do look for opportunities to broaden your Don't call attention to the faults and ignore knowledge and understanding of the positive aspects of Aboriginal peoples. Presentation of Aboriginal peoples in the Aboriginal peoples and issues. curriculum does not superimpose Don't superimpose Eurocentric frame of predominantly European values, attitudes Do ensure a balance of perspectives is reference on what is included/not and beliefs on Aboriginal experiences and presented. included, valued etc. perspectives. Do acknowledge Aboriginal histories exist Don't present Aboriginal cultures as being and have been historically suppressed. 'inferior'.
Do constantly examine and challenge your own biases and assumptions.
Do challenge yourself to ask questions. Do challenge yourself to be open-minded. Do use Aboriginal contacts within the Board for assistance.
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ISSUE DO DON’T Pedagogy
Study of Aboriginal peoples is rooted in Do use respectful teaching strategies. Don't have students create dreamcatchers, contemporary times. masks, or other sacred cultural objects Do engage students in deconstructing bias. except in context and in the presence of Approaches are issues based and lead an elder or Aboriginal teacher. students to understand the roots of the Do ensure that the study of Aboriginal social, political and economic realities of peoples is rooted in contemporary times Do not conduct Aboriginal ceremonies Aboriginal peoples in Canada today. and helps students understand how the without following protocol. past led to the present realities. Aboriginal peoples are viewed as an integral part of Canadian history and within contemporary Canadian communities.
Sacredness of Aboriginal beliefs/traditions is honoured. Resources Adapted from: Holistic nature of Aboriginal world-views is Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. reflected in teaching approaches that Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public Schools, 2013. support the growth of body, mind, spirit and http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_ emotions in respectful ways. Education/cultural_resource.pdf Rainbow District School Board. Frist Nation, Métis and Inuit Presence in Rainbow Schools.
Sudbury, ON Elders, authors, storytellers, community http://www.rainbowschools.ca/programs/FirstNations/Support/RD_FNGuide_WEB.pdf members are an integral part of teaching/learning process. Use of Terminology/Language
Terms used accurately. Do use a credible source to refer to in using Don't refer to 'regalia' as costumes. terms in relation to Aboriginal peoples (E.g. Language used is that which empowers, Aboriginal Voices Guide). Avoid language that is derogatory or validates and supports the inclusion of disrespectful (e.g. wild Indians, or savages) Aboriginal experiences, perspectives and Do use the recommended terminology Don't accept derogatory terms such as histories in respectful, accurate, authentic when referring to Aboriginal peoples. squaw, brave, wild Indians, savages. ways. Do refer to each nation by name rather Don't use Eurocentric language such as than the more generic overuse of Columbus 'discovered' America. Native/Aboriginal peoples as a collective. Don't overuse generalizations such as 'those Do use the term 'nation' rather than 'tribe’. peoples', 'various groups' or 'Native peoples' when the context calls for Do ask Aboriginal people how they prefer specificity. to be recognized. Visual Images
Contemporary images present Aboriginal Do discuss the stereotypical and thus Don't use highly stereotypical materials like peoples in a variety of contexts (within dehumanizing effects of using “Braves”, Indian In the Cupboard, Peter Pan, urban, rural, reserve communities) and Redskins, Black Hawks, and Indians as Pocahontas, etc. across a range of socio-economic team mascots. circumstances. Don't use materials that reinforce Do deconstruct visual images in learning stereotypes of the 'drunken' or 'homeless' Images depict Aboriginal peoples’ resources when encountered. Indian or the Indian as a thief or as warlike. contributions across a wide range of endeavours (art, music, science, business, Do ensure that contemporary images and Don't let stereotypical images go mathematics, medicine, etc.) people are present in the classroom and in unchallenged. the school. A balance between historical and contemporary images is represented.
Images are realistic.
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Code of Ethics
There are many examples of Code of Ethics practiced and respected in Canada. This Code of Ethics has been taken from the teachings in the text “The Sacred Tree” published by Four Worlds International.
The Sacred Tree Every morning and every evening, give thanks to the Creator for the life that is inside you as well as all the other forms of life on Mother Earth. Thank the Creator for all of the gifts that have been given to you and to others. Thank the Creator for the opportunity to grow a little more each and every day. During this time, take into consideration your thoughts and actions of the previous day and strive to do better during this day. Seek courage and strength for the ability to become a better person, and that others, too, will learn these lessons.
Respect. Respect means to “feel or show honour and esteem for someone or something”. It is to treat someone or something with courtesy and well being. Respect is the basic law of life. Some things to take into consideration when showing respect are: Treat every living creature with respect at all times. Elders, parents/guardians, teachers, and community leaders are especially worthy of acknowledgement. Do not touch something that does not belong to you. This includes sacred objects unless otherwise given permission by the owner. If you show respect, an individual should never be felt “put down” by your actions or words. Respect a person’s privacy. Always be aware that you never intrude on an individual’s personal space or quiet time alone. Never interrupt or walk between people who are talking. Never speak about other people in a negative way. Respect the beliefs of other people and religions of others even if they conflict with your own. Be sure to demonstrate the gift of listening when engaging with others. This is especially important at times when you may even disagree with what that person is saying: listen with an open mind. Always be truthful. The teachings of the Medicine Wheel are extremely important for our children to know and understand. It is all encompassing and incorporates the importance of values, morals, and well being. It is a symbol of balance and through its teachings promotes and encourages individuals to live a balanced life.
Resources Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March 2011. Sault Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf
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Traditional Wisdom
Medicine Wheel Traditions and Teachings The Circle teachings come from the practices, and is used by many Anishinaabe people, commonly known Aboriginal peoples today (Bopp et as the Ojibway nation. The Ojibway and al.1989). Each person's medicine wheel is many other Aboriginal people have a unique to the teachings that they have teaching that the medicine wheel is the received. circle of life, and all things in life are The adjacent circles are two examples of circular, (e.g., the earth, sun, moon, and medicine wheels: one Ojibway and one all planets and stars, the cycle of Plains Cree (Western Ontario, Manitoba). seasons, and day and night, the life One of the main teachings from the cycle). Depending on the nation, the medicine wheel is balance. For example, colours may be different and placed in the medicine wheel symbolizes the four different locations. The most common parts of an individual (spiritual, emotional, colours are yellow, red, black and white. physical, and mental) which emphasizes These represent the cycle of seasons, the need to educate the “whole” child. day and night, the life cycle from birth to In order for an individual to be healthy, childhood to adulthood to old age, and all four areas must be balanced. The finally death and rebirth. These teachings medicine wheel signifies the are divided into the four directions (TDSB, interconnected relationships among all 2006). aspects of life and provides direction The medicine wheel is an ancient symbol and meaning to an individual (Manitoba, that reflects values, world views, and 2003).
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Four Sacred Medicines (Plants)
Tobacco East Yellow Spiritual Sacred to First Nations people, tobacco always comes first. It is considered one of the four original gifts from the Creator. It is used as an offering before harvesting anything from Mother Earth. An offering is placed in a respectful way on the earth near the plant or animal or stone you wish to take, and permission is asked prior to your taking the item. This ensures that more will come to take its place in nature. Tobacco is believed to open the door between our world and the spiritual World, so it is used to carry prayers to the Creator. Tobacco is placed in the left hand during prayer then it is left in a special place on Mother Earth when you are done, or offered to a sacred fire. In most instances, the proper way to ask a favour of someone is to offer them tobacco wrapped in a small red cloth tied with a ribbon, known as tobacco ties. Tobacco can also be given as cigarettes or a pouch. Offering tobacco establishes a relationship between two people.
Sage West Black Physical Sacred to First Nations people, sage is a woman’s medicine. It is considered one of the four original gifts from the Creator. It is said to be a masculine plant, and it reduces or eliminates negative energy. Often in women’s circles, only sage is used in the smudge. There are many varieties of sage growing wild in Ontario. It grows everywhere, especially where there is poison ivy, and can be picked in late August. It’s silvery-green, a single-stalk plant, 12-18 inches tall. It is used to purify the body and keep one in good health. Sage is helpful to remind us of our past and focus on dreams for our life’s journey.
Cedar South Red Emotional Sacred to First Nations people, cedar offers us protection and grounding. It is considered one of the four original gifts from the Creator. Cedar is used mostly for ceremonies which include making a protective ring around the activity circle with cedar. Boughs can be hung on the entrances to your home, small leaves can be kept in the medicine bag that you wear daily or put in your shoes when you need extra grounding, and ground cedar leaves can be offered for prayers. Cedar tea is especially good to serve during times of teachings and circles, so that all can keep focused on their task at hand. Boil four palm- sized cedar leaves in about 2 litres of water for about 5 minutes. Let steep for 15-20 minutes before serving.
Sweet Grass North White Mental Sacred to First Nations people, sweet grass may be the best known of our plant medicines. It is said to be a feminine plant whose teaching is kindness because it bends without breaking. It is considered one of the four original gifts from the Creator. Its braids are unique to Anishinaabe culture because it is considered to be the hair of Mother Earth; we show respect to her by braiding it before it is picked. The three braids represent mind, body, and spirit. In a smudge, it is used to attract positive energy. It grows in wetlands and is ready to be picked in midsummer. Its many purposes are used in basket weaving and other gift items, where its gentle scent is renowned. In case the scent is not enough for you to identify the plant, it has a purple section that is only about 1/4 inch of its stalk. Sweet grass is available from nurseries so that you can grow it in your own garden.
Note: If picking either sage, cedar or sweet grass, an offering of tobacco is made to Mother Earth.
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The Seven Grandfather Teachings
Wisdom To have wisdom is to know the difference between good and bad and to know the result of your actions. To cherish knowledge is to know wisdom.
Love Unconditional love is to know that when people are weak they need your love the most, that your love is given freely and you cannot put conditions on it or your love is not true. To know love is to know peace.
Respect Respect others, their beliefs and respect yourself, if you cannot show respect you cannot expect respect to be given. To honour all of Creation is to have respect.
Bravery/Courage To be brave is to do something right even if you know it is going to hurt you. Bravery is to face the foe with integrity.
Honesty To achieve honesty within yourself, to recognize who and what you are, do this and you can be honest with all others. Honesty in facing a situation is to be brave.
Humility Humble yourself and recognize that no matter how much you think you know, you know very little of all the universe. Humility is to know yourself as a sacred part of Creation.
Truth To learn truth, to live with truth, and to walk with truth, to speak truth. Truth is to know all of these things.
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Aboriginal Traditions and Celebrations
Traditional Feasts Adhere to very strict ceremonial guidelines and take place during the Midewiwin (Anishinaabe Medicine Lodge) ceremonies. Purpose is to thank all of Creation for our life. Begin with offering prayers and songs for the feast by a traditional teacher or Elder. Four sacred medicines (tobacco, cedar, sage and sweet grass) are always present and are placed in an abalone shell, lit and used for cleansing or smudging. During the Smudge Ceremony, we clear our mind, body and spirit of negative thoughts and feelings, Guidance and direction may be also sought out during this practice. In addition to many other foods, the four sacred foods (strawberries, corn, wild rice, and venison) are always present. An example: The Three Fires Midewiwin (Medicine Lodge of the Anishinaabe people) hold feasts during the spring, summer, fall and mid-winter ceremonies. A feast is held when a member of the Midewiwin Three Fires Medicine Lodge passes away. Feasts are also held to honour sacred items, such as a drum. A spirit plate is made up of all foods which are smudged and offered to the creator.
Contemporary Feasts Adapted to today's lifestyle. Begin with offering prayers and songs for the feast by a traditional teacher, Senator, or Elder Four sacred medicines (tobacco, cedar, sage, and sweet grass) are always present. Only the spirit plate (a plate of food that is offered to the Creator by being placed outside-for nature, after the feast) is smudged. Purpose is to give thanks for a good life Examples of feasts include Chiefs feast, Summer Solstice, Winter Solstice, Memorial feast for ancestors, the First Kill feast, and feasts at the beginning of each season.
The Pow-Wow A spiritual, as well as social gathering, to celebrate life. The drum represents the heartbeat of mother earth and acknowledges the grandmother and grandfather spirits, spirits of the four directions, the veterans, the unborn and those who have passed on. There are two kinds of Pow-Wows: Competition and Traditional. Competition Pow-Wows involve competing with other dancers in your category and age – usually for money prizes. Drum groups also compete for the title of Championship Drum. Traditional Pow-Wows are announced in advance to give time to prepare things such as: food for the feasts that go along with most Pow-Wows; obtaining gifts for the Elders, singers, dancers, and for the guests; and construction of the arbor ( an open walled hut with a cedar floor and willow thatched roof that houses the host drum).
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The host drum is specifically invited to sing traditional songs, handed down over the centuries at the Opening and Closing Ceremonies. During certain times of the Pow-Wow no pictures are allowed (e.g., Grand Entry, honour songs or flag songs). Women: traditional dancers (wear deerskin dresses with fringes and carry fans and shawls staying firmly connected with the earth when they dance), jingle dancers (do healing dances and wear dresses covered in metallic cones) and fancy shawl dancers (look like beautiful butterflies as they whirl with their long fringes and shawls). Men: traditional dancers wear their deerskin regalia, grass dancers wear their colourful regalia and long flowing fringes, and fancy dancers wear brilliantly coloured regalia and dance in a very energetic manner. It is important for students to understand all components and it is appropriate to ask an individual to come in and share their teaching with the class. It is not appropriate to organize a Pow-Wow in your class by having students make drums and dress up.
Sweat Lodge Ceremony The sweat lodge ceremony is used by Aboriginal peoples as a way to seek prayer, healing and purification. Not all Aboriginal peoples participate in a sweat lodge ceremony which goes back to keeping the Cultural Continuum in mind. The ceremony didn't exist until the influence of European culture (alcohol) had corrupting effects (such as wife and child abuse behaviour) on the Aboriginal culture. Prior to contact with the Europeans, no alcohol existed for Aboriginals. Participating in a sweat lodge ceremony brought one back to the traditional ways of living. The sweat lodge would make the peoples sweat out the toxins in their body, repair the damage done to their spirits and acquire answers and guidance from asking the spirits, creator and mother earth. A medicine man and/or woman would be present in the ceremony. The sweat lodge ceremony occurs in a lodge (varies in size) which is at least 10 feet long across and 3-4 feet high in the middle. There's a pit of red-hot firestones in the middle which is referred to as the belly button of Mother Earth. The entrance is closed and the ceremony begins once the Grandfather spirits are present in the pit. The water drum calls for the spirit guides and the four directions. The sweat lodge keeper pours water until the spirits tell the keeper to stop, at which point, prayers, songs and chants occur in the lodge to purify one’s spirit. The sweat lodge keeper deciphers messages from the spirits and delivers them to the person who is participating.
Smudging Smudging is a cleansing ceremony traditionally practiced by some Aboriginal peoples in Canada. The ceremony is conducted to: bring about a sense of grounding, direction and connection see, feel, think and act with clarity help create a positive mindset cleanse/purify a person, place or object of negative energies, feelings or thoughts. The medicines used in a smudging ceremony are Tobacco, Cedar, Sage, and Sweetgrass. One or all medicines may be used in a smudging ceremony. Sweetgrass has a very mild aroma and produces less smoke than Sage. Sage has a strong and distinct aroma but the smoke associated with it is also minimal and lasts a short time.
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A smudge can be burned in an earthenware bowl, abalone shell, fireplace or other object. The person participating in the ceremony will use an eagle feather or put their hands in the smoke, offer the smoke to cleanse the eyes (to see the truth around us), the mouth (to speak truth), the ears (to hear only good things), the heart (to feel the truth) and the feet (to walk the true path). It is customary to remove any metal, rings, watches, glasses etc. prior to smudging as metal is man-made and is seen to hold negative energy. You may do this. In most instances, when hosting an Aboriginal community event, meeting and/or inviting Elder(s) or Aboriginal artist(s) in the schools, it's customary for smudging to be conducted. If in doubt, you may ask the Elder and/or Aboriginal artist(s) if smudging will be performed. If a request for smudging is made, ask the person to give the teaching on the ceremony (e.g. the purpose of smudging and how the ceremony will be conducted) and to mention to the group that participation is voluntary. For example, if you do not wish to or unable to participate in smudging, you may step back or not stand up. Participants in smudging ceremonies at schools may use some or all of the sacred medicines to smudge regalia, drums, themselves, room/area and other items prior to participating in a special event/meeting. Please refer to the DSB Ontario North East Smudging Ceremonies Protocol when conducting smudging ceremonies. If you have further questions, contact an Aboriginal Youth Liaison Officer.
Métis Flag The horizontal figure eight or infinity symbol featured on the Métis flag was originally carried by French 'halfbreeds' with pride. The symbol, which represents the immortality of the nation in the centre of a blue field represents the joining of two cultures. Historically the Métis were strongly associated with the North West Company (NWC), a fur trading entity in competition with the Hudson Bay Company (HBC) and they fought often for NWC causes. In a gift giving ceremony in 1814, NWC partner Alexander MacDonnell presented the Métis with this flag and it soon became a trademark for the nation. The Métis flag is carried today as a symbol of continuity and pride.
Métis Jigging The Métis people established the dance “The Red River Jig” which has been the centrepiece in Métis music for hundreds of years. The dance in itself is unique even though it's similar to the Irish step dance as it involves complicated footwork of Native dancing mixed with European music and a main instrument such as the fiddle is used. In the past, the Métis peoples made their own fiddles out of maple wood and birch bark as the instruments were difficult to obtain and expensive to purchase. In the past, jigging would be a type of dance occurring from dusk lasting to dawn. Today, jigging is enjoyed in Métis and cultural celebrations, conferences, events, pow-wows, and competitions. Métis peoples held fiddle and jigging contests as a symbolic gesture of nationhood and pride. Other traditional Métis dances include the Waltz Quadrille, the Square dance, Drops of Brandy, the Duck dance and La Double Gigue.
Métis Sash Worn from the 1600s onward, the Métis Sash has become a symbol for the Métis. This belt has been worn by the Métis, Canayens, and First Nations voyageurs. Worn first during the Fur Trade, the Métis adapted its use and it has been worn for both traditional and ceremonial purposes. In early years, the Sash's colours could be family specific and a
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person could be identified by the colours of their sash. The pattern was also originally an arrowhead or lightning bolt design with a red line down the center to symbolize the heart (Coeur). Traditionally finger woven, the belt is typically comprised of red, blue, yellow, green, and white wool threads. Red represents the historical colour of the Métis sash, blue and white symbolize the Métis Nation flag, green signifies fertility and growth, while yellow represents prosperity. Begun by the Manitoba Métis Federation, the Order of the Sash is the highest honour bestowed upon members of Métis organizations. The Métis Sash is typically worn around the waist, but Métis women sometimes wear it across their body and over the left shoulder.
Inuit Throat-Singing For the Inuit in Canada, throat singing is practiced primarily by women in pairs. It is a form of communal music that is created in the throat and mouth using short, sharp, rhythmic inhalations and exhalations of breath. The sounds created are meant to imitate natural sounds like the wind and sea and animal sounds; it has a deep connection with the land. It was traditionally used to sing babies to sleep or as games women played during the winter months when men were gone hunting. Throat singing can tell a story using emotions and a summary is sometimes presented by the speakers before the singing starts. Like many other cultural traditions among the Aboriginal peoples, throat singing was banned. But, like many other cultural traditions, it was remembered and revived and continues to be passed down from one generation to the next. As a game or competition, Inuit throat singers would try to show their vocal abilities. The first to run out of break, laugh, or unable to keep the pace, would lose the game. The singer to beat the most people is declared the winner.
Inuit String Games String / Rabbit Ukaliq Traditionally made from sinew (tendons from game animals like deer, moose, elk, or caribou) or long, thin strips cut from hide, string games are a feature of Inuit culture. The first type of string game involves weaving the string around your fingers in order to make a figure. One popular string figure to make using string is “The Rabbit” or Ukaliq of which there are two main versions. Another complicated version is “The Ptarmigan and the Rabbit” in which the string figure looks like the rabbit is running away after scaring the bird. Bone and String / Ajagak A second string game involves a piece of string, and bones from animals in the Inuit game called Ajagak. Similar to bone games of the Ojibway which use the rib and femurs of deer, or cup and ball games of today, the rabbit skull is attached to a small piece of bone with string. The objective of the game is to catch the skull onto the piece of bone, sometimes catching the different holes of the skull onto the bone in a specific order.
Resources Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March 2011. Sault Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf Rainbow District School Board. Frist Nation, Métis and Inuit Presence in Rainbow Schools. Sudbury, ON http://www.rainbowschools.ca/programs/FirstNations/Support/RD_FNGuide_WEB.pdf
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Greeting and Thanking Traditional Visitors All cultures are enriched by certain valuable and unique individuals. Such individuals possess a wide range of knowledge - knowledge that once shared, can expand students' insight beyond the perspectives of the teacher and classroom resources.
Why Involve Elders and/or Senators? First Nations Elders and Métis Senators in particular are integral to the revival, maintenance, and preservation of Aboriginal cultures. Elder/Senator participation in support of curricular objectives develops the positive identity of First Nations and Métis students and enhances self-esteem. All students may acquire a heightened awareness and sensitivity that inevitably promotes anti-racist education. It is important to note that the title Elder/Senator does not necessarily indicate age. In Aboriginal and Métis societies, one is designated an Elder/Senator after acquiring significant wisdom and understanding of native/Métis history, traditional teachings, ceremonies, healing practices and experience. Elders/Senators have earned the respect from their community to pass on this knowledge to others and give advice and guidance on personal issues, as well as issues affecting their communities and nations.
Role of an Elder/Senator An Elder/Senator appreciates the opportunity to share their teachings, and will respond positively when approached with respect and humility. When requesting guidance or assistance, there is a protocol for approaching Elders/Senators which varies from community to community. Please do not feel intimidated when approaching an Elder or Senator. The role of an Elder/Senator is to: Enhance cultural perspectives and share wisdom and teachings Promote awareness of culture and traditions Build and enhance relationships between school and Aboriginal parents/guardians/communities by making them feel more comfortable in the school Act as a mediator and promote harmony Act as a mentor and role model for students Promote Aboriginal based languages Enhance and enrich classroom lessons and school cultural events with the incorporation of Aboriginal content/perspectives Example of an Elder/Senator program can be drumming and singing, field trips, storytelling, arts and crafts, cultural teachings, etc.
Elder Protocol When requesting guidance or assistance, there is a protocol used in approaching Elders, which varies from community to community. The district chief’s office, tribal council office, a reserve's band council, or a community Friendship Centre may be able to assist you. Prior to an Elder sharing knowledge, it is essential that you and your students complete the cycle of giving and receiving through an appropriate offering. This offering represents respect and appreciation for knowledge shared by an Elder. One must ascertain the nature of the offering prior to an Elder's visit as traditions differ throughout Aboriginal communities. In addition, should your school (or school district) normally offer honoraria and/or expense reimbursement to visiting instructors, it would be similarly appropriate to extend such considerations to a visiting Elder. First Nations Elders often have helpers who
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work with them and receive training. Ask the helper how to approach a particular Elder since each Nation has its own tradition. Always use respect, ask permission, seek clarification if there is something you do not understand, and follow the direction you are given. If you would like an Elder to do opening and closing ceremonies for an event, you need to explain the event to the Elder. Determine if a gift of tobacco should be offered prior to approaching the Elder. Offer tobacco to the Elder and invite them to participate. Acceptance of the tobacco means acceptance of the invitation. Find out if the Elder requires transportation to the event. An opening and closing observance must be completed. The opening observance 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 smoldering. This smudge is then taken around the circle and a feather is usually used to spread that 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. It is important to note that not every Elder smudges. To find out the Elder process or when in doubt, seek clarification and ask questions. If there’s something you do not understand, follow the direction you are given. Note: Check your school’s policy on smudging activities prior to approaching the Elder.
Senator Protocol To contact a Métis Senator, call your local Métis community council or Métis Nation of Ontario for guidance. Senators are elected life positions who are great storytellers and enjoy sharing wisdom. If you would like a Senator for opening/closing ceremonies, invite the Senator the same way as you would ask a consultant or an advisor. An offering of tobacco isn’t necessary but a gift or honorarium is appreciated. When in doubt, seek clarification and ask questions.
Seeking an Elder/Senator To initiate the process of dialogue and participation, a letter may be sent to the local band council or an Aboriginal community agency requesting Elder/Senator participation and indicating the role the Elder/Senator would have within the program. A list of names of persons who have the recognized skills that would meet your specific needs will be provided. It is recommended that prior consultation occur with the Elder/Senator to share expectations for learning outcomes. Friendship Centres and Métis Community Councils across the province, and the Misiway Milopemahtesewin Community Health Centre in Timmins are active at the community level and often present cultural workshops and activities in cooperation with Elders/Senators and other recognized resource people. Teachers and schools may wish to contact the organizations in the Aboriginal Community Agency Contacts section at the end of this document for Elder/Senator referrals.
When Approaching an Elder/Senator Once you have acquired the Elder's/Senator's contact information and what special gifts he/she has to share, when speaking to him/her on the telephone provide the following information: Introduce yourself; Where you obtained the referral from eg. Friendship Centre, Aboriginal Community Liaison/Partnership Officer;
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The reason for your call; The interest to meet together to further discuss your request regarding his/her gifts/talents at his/her convenience; Your availability. Elders/Senators prefer personal visits/meetings versus phone calls. They need to meet with you first. It's about establishing that relationship. Some Elders/Senators may be okay with discussing your request over the phone but usually this practice occurs only when the relationship is already established and there is that understanding between both parties. Be patient when making a request, as you may not always get an answer immediately. An Elder/Senator may wish to think about the request before committing. If the Elder is unable to accommodate your request, he/she may provide a name of another Elder/Senator for your request. Ask the Elder/Senator if transportation arrangements are needed. In most occurrences, transportation arrangements may not be necessary but in some instances he/she may need to be picked up or taxi costs may need to be paid.
During Your Meeting with an Elder/Senator At the meeting with the Elder/Senator: Introduce yourself and be welcoming by offering tea/water/coffee Give thanks for meeting with you and tell her/him how you appreciate his/her time today Make your request e.g. “I received your name from our Aboriginal Youth Liaison Officer and in speaking with this person, he/she recommended you as a valuable resource to……….At our school or in our classroom (whichever is appropriate) we want to build cultural awareness/connect community to our classroom/create an inclusive environment/enhance learning in the classroom by…..Are you available to accommodate this request? We would require a commitment of …..” After you have made your request, the Elder/Senator will ask further questions for more information and let you know if he/she is able to accommodate your request. Ask if a gift or honorarium would be appropriate (as some may wish to volunteer their time) and explain the Board policy
Cultural Practice: Offering Medicines (Tobacco) When making requests to an Elder/Senator and if he/she accepts your request, ensure you have tobacco ties/pouches at hand. It's important that tobacco is given first at the initial meeting after the request is accepted or prior to the session/event and not after, unless you have a relationship already established and this practice is okay with the Elder/Senator. Offer the tobacco tie from your left hand which signifies giving from the heart, respect and commitment. The Elder/Senator accepting your request will offer the tobacco tie in prayer on his/her own time for good positive outcomes and guidance. It's important to note that not all Elders/Senators practice traditional ceremonies, and it is okay to ask this question. E.g. “Are you a traditional Elder/Senator? Will you accept this tobacco tie as a sign of commitment to my request?” When making requests to Elders/Senators/Cultural Resource people, practicing cultural protocol will be acknowledged and appreciated. If you are making a request for a drum
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group, a pouch of tobacco would be offered versus a tobacco tie. As well, if you find out the Elder is a sacred pipe carrier, offer pipe tobacco instead of commercial tobacco. You can ask the Elder first. If your request isn't accepted, then don't offer a tobacco tie but give thanks for their referral and time.
How to Make a Tobacco Tie A tobacco tie is made by cutting a small square of broad cloth (you can use any of the four colors or a nice pattern) and placing loose leaf tobacco (can be store bought, traditionally grown or pipe tobacco) in the square, thereafter tying it with ribbon (you can use any of the four colors). If you are giving a pouch of tobacco it can be wrapped in broad cloth tied with ribbon. When you are making the tobacco tie or wrapping the pouch of tobacco ensure you are in good spirits. You can also contact the Aboriginal Youth Liaison Officer for your area for assistance.
Other Considerations Here are some other points to consider when working with an Elder/Senator: Find out if the Elder/Senator will be bringing a helper. If so, it would be appropriate to give a thank you gift to the helper as well. As a reminder, a phone call to the Elder/Senator should be made a week and/or a few days ahead of time along with the day before his/her visit. It's important to ensure your staff is aware of community visitors coming to your school. It is recommended to arrange a student or staff member to greet the Elder/Senator at the front door or other prearranged location (e.g. Office) and escort him/her to the appropriate destination.
Honorariums/Gifts The purpose of honorariums and gifts is to acknowledge and show appreciation for the sharing of knowledge and respect for personal time given. Traditionally, food, clothing, medicines, etc., would have been used to gift the Elder/Senator. Today, these items and/or monetary honorarium may be given as a demonstration of respect and appreciation. The practice of giving is culturally appropriate and is implemented through many agencies in throughout our Board. An Elder/Senator does not expect to receive the honorarium, but appreciates the gesture of what is given. Giving from the heart is what counts. Not all Elders/Senators will accept the gift, and may voluntarily give their time at no cost as well. The proposed minimum amounts listed are recommended, but not mandatory: Gift (blanket, gift certificate, broad cloth, craft supplies, practical items etc.) One hour - $25.00 or gift of equivalent value Half day (or less) - $50.00 or gift of equivalent value Full day $100.00 or gift of equivalent value Please let the Elder/Senator know if a gift or honorarium will be given, or if you are not able to meet these honorarium guidelines. Some Elders/Senators may prefer a gift over an honorarium so ask the Elder/Senator about his/her preference.
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The honorarium should be ready and presented with a thank you card or in an envelope right after the presentation. Tobacco may also be given but it is good to inquire with the Elder/Senator first to find out if this is appropriate protocol. It is okay to ask the person if he/she accepts tobacco or not.
Lawrence Baxter on Language... “Also, just from my travels in the north, I noticed the language/dialect along the Albany River all the way from Marten Falls to Cat Lake are the same with sub-dialect in each community or within the community. As you go further north, the Ojibway language is again different. There you have a Severn River dialect and Winisk River dialect. These are the two major dialects and to some extent they are similar, again there are sub-dialects in each of the communities. When I was growing up, families went to their respective traplines over extended periods of time and they developed their own lingos. I sometimes hear Chomish paraphrase oldtimers he heard talk when he was a young man, the language back then was quite different. My generation does not use it. In essence, the language is lost because it wasn’t written. So the language changes with time.”
Resources Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf
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Holidays
National Aboriginal Day June 21 National Aboriginal Day is an annual nation-wide day for all Canadians to celebrate the cultures and contributions made to Canada by First Nations, Inuit, and Métis peoples.
National Aboriginal Day was proclaimed in 1996 by former Governor General Romeo A. Leblanc. Prior to this date, it was designated as National First Peoples Day (1995 Royal Commission on Aboriginal Peoples). Requests to create June 21 as National Aboriginal Solidarity was made by National Indian Brotherhood (now known as the Assembly of First Nations) in 1982. June 21 was chosen because of the cultural significance of the summer solstice (first day of summer and longest day of the year) and because many Aboriginal groups mark this day as a time to celebrate their heritage. Setting aside a national day of recognition and celebration for Aboriginal Peoples is part of the wider recognition of Aboriginal Peoples' important place within the fabric of Canada and their ongoing contributions as First Peoples. As former Governor General Adrienne Clarkson said, "It is an opportunity for all of us to celebrate our respect and admiration for First Nations, for Inuit, for Métis, for the past, the present and the future.”
National Aboriginal Day events are held across the country. For a detailed list of activities, or to get involved in organizing festivities in your area, go to https://www.aadnc- aandc.gc.ca/eng/1100100013248/1100100013249 or contact an Aboriginal community or organization near you.
Some possible ideas for schools and youth:
Aboriginal guest speaker Partner with an on-reserve school Arts and crafts display or workshop Learn a word, a phrase or a greeting in an Aboriginal language Traditional or contemporary games, e.g., lacrosse, field hockey Storyteller Dancers and singers Field trips to significant Aboriginal sites Identify or learn about Aboriginal heroes/heroines in Canada
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Louis Riel Day November 16 Louis Riel Day is an annual event which honours the memory of Louis Riel's contributions to the Métis community. Most significant is Riel's success in negotiating Manitoba into Confederation and the protection of minority rights which laid the foundation for the Métis Nation and protection of Métis rights in Canada.
From his beginnings as a student of the priesthood at Collège de Montréal and then law, Louis Riel became a spokesman for the Métis people in Manitoba. After a period of time away for school and work, Riel returned to his home of St. Boniface and led the Red River Resistance in 1870 which resulted in the Manitoba Act. Following a period of five-years- banishment which was a result from the turbulent events in 1870, Riel returned to St. Boniface and was asked again to lead the Métis people and present the concerns of the Métis to the federal government. Ignored, the Métis declared themselves a provisional Métis government.
After leading a quiet life as a teacher and husband in the United States for a few years, in 1884 Riel was asked to help the Métis people in Saskatchewan obtain their legal rights. In the spring of 1885, Riel and his men seized the parish church at Batoche (the main centre of Métis settlement in Saskatchewan) and demanded the surrender of Fort Carlton. Surrendering only two months later, the event came to be known as the Battle of Batoche.
In the summer months Riel was charged with treason and found guilty, despite some concerns over his mental state. He was hanged with others on November 16, 1885 in Regina. He is buried in his hometown of St. Boniface, Manitoba. Since his death, many have called for retroactive pardons for Louis Riel from the Canadian Government.
Every year Louis Riel Day is held to remember what Riel sacrificed, and renews the commitment to completing his work. The Métis Nation of Ontario (MNO) celebrates Louis Riel Day to recognize the many contributions of the Métis to Canada and to highlight the continuing struggles that Métis continue to face.
Louis David Riel (Oct 22, 1844 – Nov 16, 1885)
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Creating a Welcoming Learning Environment
A welcoming environment for both students and parents/guardians is a necessity to ensure student success. Many Aboriginal children walk through our schools like strangers. It is commonly understood that parent/guardian involvement and influence is a key factor in success for all students including Aboriginal students (Galligher-Hayashi, 2004). There are many areas within a school that can be points of focus.
Parent/Guardian Involvement First Nations education is regarded as a lifelong learning process. As the child grows, the educational setting must grow and change with him/her. It has been noted that school practices play a more significant role in cultivation of parent/guardian involvement than does educational background, family size, or socio-economic status of the parents (Chabot, 2005). Participants in Chabot’s study noted that the following key points are the most important: A welcoming climate must be developed. A sense of mutual respect is essential. Parents/guardians must share a common cause and a meaningful reason for being in the school Key activities that support parental involvement (Kavanagh. 2002). Assisting with the creation of safe and supportive home environments. Designing effective two-way communication strategies. Creating welcoming environments for parental involvement in the school. Helping parents/guardians in assisting with home learning activities. Involving parents/guardians as key partners in educational decision-making. Integrating school and community agencies to support students and families.
Sample Activities Some sample activities for successful school, family, and community partnerships include: Parent/Guardian Handbook - information on what to expect for the school year and what is expected of your child. Family interviews - teacher interviews families to learn about the family's goals, priorities, and needs for their children. Resource information fairs for parents/guardians, may be on topics requested by parents/guardians. Children's Health Fair Drug Awareness and Self-Esteem Night (Community Police may help with this) Curing the Homework Blues - workshops enabling parents/guardians and children to discuss thoughts and feelings about their respective responsibilities around homework tasks. Literacy Night/Storytelling Night Grandparents as Parents/Guardians - recognizing the role that grandparents play in the extended family. Create Parent/Guardian Centres – establish a family friendly centre with paid/volunteer staff and parents/guardians. Provide resources and materials about the role of parents/guardians in school activities and decision-making or tie in with School Council. Translation services for all school-to-home and home-to-school communications.
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Parent/guardian newsletters - with tips to learn at home, activities, parent/guardian guest column. Classroom newsletter, programs to share good news in high school. Communication notification – send notices about school events to places in the community. Orientation Days – prior to school beginning, have an introduction for parents/guardians and students. Family socials Grandparents and special friends week Volunteer Wall of Fame – those who have given a certain amount of hours to the school Volunteer Information packages Knowledge and skills survey – survey parents/guardians to see who is willing to donate time and resources to supplement the curriculum. Fathers’ Club – fathers and other community volunteers create activities and programs that enable them to be more involved in their child’s education. Welcome Committees – a committee (made of parents/guardians, teachers, community members, and local businesses) distributes letters and calendars of events to incoming classes, and holds monthly welcoming events for all families who are new to the school. Tutoring program Interactive Homework Family Read Aloud Programs Include families as participants in school decisions, governance, and advocacy through PTA, School Council, committees and other parent/guardian organization Coordinate resources and services for families, students and the school with businesses, agencies, etc. Cultural Fairs/International Day/Family Heritage Day Family Sports Night
Office/Front Foyer Student Services Office The first contact parents/guardians often have with the school is the Administrative Assistant during registration: Friendly, knowledgeable office personnel make a person feel welcome. Many Aboriginal parents/guardians have indicated that they felt more comfortable when the Administration Assistant handled the registration paperwork. Unfamiliar paperwork can be intimidating. This also ensures that the school receives the correct and necessary information. Have Aboriginal artwork, posters, bulletin board borders, and calendars, etc. posted in the office or front foyer. Coffee, water, juice offered to parents/guardians while registering. Provide books, paper, crayons to entertain younger siblings who are waiting during this registration time. School tours by older students (high school), principal, vice principal or facilitator in elementary school for new student and/or parents/guardians.
Library Aboriginal culture is rich and diverse. By celebrating Aboriginal culture and mixing it with
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non-Aboriginal culture, we can instill pride and acceptance in Aboriginal students. This will help them to feel part of the larger population: Librarians can make themselves aware of a variety of aspects of local Aboriginal culture. Artwork, both student and professional, can make a library more beautiful. Posters of Aboriginal and non-Aboriginal role models. Photographs of important members of the community such as Elders/Senators can be displayed next to photos of students. Select Aboriginal resources, not just about Aboriginal topics but by Aboriginal authors. A wide selection of fiction by Aboriginal authors should be available and included in regular displays of new materials. Activities in the library should be inclusive of Aboriginal students. Aboriginal practices such as the talking stick can be incorporated for discussion. Writing and literature circles can include Aboriginal students. Introduce parents/guardians to the library by holding an open house for families to see holding an open house for families to see examples of student writing and artwork. Use the medicine wheel to help the students become familiar with the research process.
Cafeteria /Other Bulletin Boards Create living bulletin boards in the common areas used by all students. These can have monthly calendars of local organizations (Friendship Centre, Misiway, etc.). Posters of role models, both Aboriginal and non-Aboriginal could be used in these areas. (free-available from Nishnawbe-Aski Nation Education Department)
Resources Chabot, Lise, Engaging First Nations Parents in Education: An Examination of Best Practices. A Manifesto for Education in Ontario, Chiefs of Ontario, 2005. Galligher-Hayashi, Diane (2004) Connecting with Aboriginal Students. Teacher Librarian; June; 31,5, pp. 20-24. Kavanagh, Barbara. 2002. The Role of Parental and Community Involvement in the Success of First Nations Learners: A Review of the Literature written for the Minister's National Working Group on the First Nations Education, Indian and Northern Affairs Canada.
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Aboriginal Community Agency Contacts Title Contact Information Programs and Services Aboriginal Peoples Alliance of Cochrane, ON Northern Ontario (APANO) 705-272-2562 Chiefs of Ontario 109 Mission Road Scholarship Information www.chiefs-of-ontario.org Fort William First Nation, ON P7J 1K7 Annual Youth Conference 807-626-9339 Educational resources/information Fax #807-626-9404 Five Nations Energy Inc. 70-C Mountjoy Suite 421 www.fivenations.ca Timmins, ON P4N 4V7 705-268-0056 Fax #705-268-0071 Ininew Friendship Centre 190 3rd Ave http://www.ininewfriendshipcentre.ca Cochrane, ON P0L 1C0 705-272-4497 Fax #705-272-3597 Kapashewakamik (Native Patient 3255 Airport Road Hostel) Timmins, ON P4N 7C3 705-264-4461 Kapuskasing Aboriginal Family 14 Kolb Ave Support Kapuskasing, ON P5N 1E9 705-335-2003 Email: [email protected] Kapuskasing Friendship Centre 45 Murdock Ave Kapuskasing, ON 705-337-1935 Keepers of the Circle 109 Burnside Dr. Day Care Kirkland Lake, ON 705-567-6177 121 Scott St. New Liskeard, ON 705-647-7874 Kunuwanimano Child & Family 201-210 Spruce Street South Services Timmins, ON P4N 2M5 http://www.kunuwanimano.com 705-268-9033 1-800-461-1293 Fax # 705-268-9272 Beaver House FN 705-567-2022 Constance Lake FN 705-463-2225 Matachewan 705-565-2394 Mattagami 705-894-2312 Taykwa Tagamou 705-272-2070 Wahgoshig 705-273-1010 Métis Nation of Ontario 500 Old St. Patrick St. Unit D Aboriginal Healing and Wellness www.metisnation.org Ottawa, ON K1N 9G4 Aboriginal Healthy Babies Health 1-800-263-4889 Children Fax #613-722-4225 Urban Multi-Purpose Aboriginal Youth Centre Employment and Training Community Sports Leader Program Community Action Program for Children Canada Prenatal Nutrition Program Métis Nation of Timmins 347 Spruce Street South Timmins, ON P4N 2N2
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705-264-3939 1-888-497-3939 Fax #705-264-5468 Minto Counselling Centre (Aboriginal 233 8th St. Service Program) Cochrane, ON www.mintocounsellingcentre.org 705-272-4245 Fax #705-272-6737 311 Ambridge Dr. Iroquois Falls, ON 705-232-5115 507 8th Ave. Matheson, ON 705-273-2255 Misiway Milopemahtesewin 130 Wilson Ave. Community Health Centre Timmins, ON http://www.misiway.ca/ 705-264-2200 Fax #705-264-2243 Mushkegowuk Council 14 Centre Road http://www.mushkegowuk.com Moose Factory, ON 705-658-4222 1-855-658-2164 Fax #705-658-4200 Mushkegowuk Land and Resources 36 Birch Street South Timmins, ON P4N 2A5 705-268-3594 Fax #705-268-3282 Nishnawbe Aski Development Fund 273 Third Avenue, Suite 203 www.nadf.org Timmins, ON P4N 1E2 705-268-3940 1-800-461-9858 Fax #705-268-4034 Nishnawbe Aski Legal Services 145 Wilson Avenue http://www.nanlegal.on.ca Timmins, ON P4N 2T2 705-268-5544 Nishnawbe Aski Nation 145 Wilson Avenue Political organization which http://www.nan.on.ca Timmins, ON advocates on behalf of its 49 First 705-360-5502 Nations communities across the 1-866-737-0737 territory of James Bay Treaty 9 and Fax #705-360-1863 Treaty 5 representing 2/3 of Ontario Northern College Native Student 4715 Highway 101 East Services South Porcupine, ON P0N 1H0 www.aboriginalportal-northernc.ca 705-235-3211 ext. 2233 Fax #705-235-7279 Moosonee 705-336-2913 ext. 5603 Kirkland Lake 705-567-9291 ext. 3626 Haileybury 705-672-3379 ext. 8849 Northern Lights Métis Council (MNO) 207 7th St. Cochrane, ON 705-272-2277 Ojibway Cree Cultural Centre 150 Brousseau Ave, Unit B http://www.occc.ca Timmins, ON P4N 5Y4 705-267-7911 Fax #705-267-4988 Oshki-Pimache-O-Win Education & 106 Centennial Square, 3rd Fl. Education Outreach Professional Training Institute Thunder Bay, ON P7E 1H3 development for staff
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www.oshki.ca 1-866-636-7454 Language/Culture Fax #807-622-1818 Payukotayno (CAS) 50 Bay Rd. James & Hudson Bay Family Services Moosonee, ON P0L 1Y0 www.payukatayno.ca 705-336-2229 1-888-298-2916 Fax #705-336-2492 Temiskaming First Nation Outreach 116 Whitewood Ave. W. Centre New Liskeard, ON 705-647-4969 Temiskaming Women’s Support Group 109 Burnside Dr. Kirkland Lake, ON 705-567-1133 114 Whitewood Ave. New Liskeard, ON 705-647-4027 Temiskaming Métis Council (MNO) 217 Niven St. Haileybury, ON 705-672-3790 Timmins Native Friendship Centre 179 Kirby Ave. http://www.tnfc.ca Timmins, ON 705-268-6262 Fax #705-268-6266 Timmins Native N.P. Housing Corp. 85 Pine Street South, Suite 7 Timmins, ON P4N 2K1 705-268-0222 Fax #705-264-9767 Wabun Tribal Council 313 Railway Street http://www/wabun.on.ca Timmins, ON P4N 2P4 705-268-9066 Fax #705-268-8554 Head Office Matachewan First Nation Box 160 P0K1M0 Wawatay Radio Network 135 Pine Street South www.wawataynews.ca Timmins, ON P4N 2K3 705-360-4556 Fax #705-360-1601
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Smudging Ceremony Protocol
Background
Smudging is an Aboriginal tradition which involves the burning of sweetgrass, sage, and/or cedar. Sage smudge produces a very strong and distinct aroma but the smoke associated with it is minimal and lasts a very short time. Sweetgrass has a very mild aroma and produces even less smoke than sage. A smudge is burned primarily for purification and to help to create a positive mind set.
Tobacco is extremely important to the Aboriginal cultures of the region – it is one of the sacred medicines. Tobacco is used to open communication, whether to talk with an Elder to ask questions or when requesting a ceremony, or when praying to the Creator. Tobacco is also smoked in sacred pipes.
The Smoke-Free Ontario Act which came into effect on May 31, 2006 provides that an Aboriginal person has the right to use tobacco if it is being used for traditional Aboriginal cultural or spiritual purposes.
Procedure
1. Principals will designate areas within the school or on school property, with consultation from the Aboriginal Youth Liaison Officers, where smudging can take place. 2. In order to reduce the number of inquiries regarding the smell of smoke in buildings, the supervising teacher/staff member will send a notification email out to all staff at the school advising when smudging ceremonies will be taking place (either on a regular schedule or when appropriate). 3. When smudging ceremonies are performed, the supervising teacher/staff member will post the approved signage where it will be taking place.
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District School Board Ontario North East Smudging Ceremony Location THIS AREA WILL BE USED AS A SMUDGING CEREMONY LOCATION ON:
What is Smudging? Smudging is a ritual cleansing ceremony practiced by Native North American peoples; One or more of the sacred medicines are burned: Tobacco, Cedar, Sage, and Sweetgrass; Smudging happens when hosting an Aboriginal community event, meeting and/or inviting Elder(s) or Aboriginal artist(s) to schools; People smudge: regalia, drums, themselves, room/area, and other items; Participation in smudging is voluntary – if you do not wish to or are unable to participate in smudging, you may step back or not stand up. Why is a Smudging Ceremony Conducted? To bring about a sense of grounding, direction and connection; To see, feel, think and act with clarity; To help create a positive mindset; To cleanse/purify a person, place or object of negative energies, feelings or thoughts. How is a Smudging Ceremony Conducted? Sacred medicine(s) will be burned in a natural vessel – clay bowl, abalone shell, etc. An eagle feather or hands are put in the smoke which is then brought onto the body; Participants usually remove any metal (rings, watches, glasses, etc.) prior to the ceremony. smudging ceremony. and/or inviting Elder(s) or Aboriginal artist(s) to schools; Revised 2014 3.1.7. Aboriginal Presence in Our Schools 49
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