ohpahotân I oohpaahotaan let’s fly up together

INDIGENOUS STRATEGY FOR THE UNIVERSITY OF SASKATCHEWAN

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

We also acknowledge the lands and Treaty territories that constitute kisiskâciwan (Saskatchewan), and the Indigenous Peoples that call kisiskâciwan home. The University of Saskatchewan is ultimately intertribal in spirit. SECTION 35 OF THE CONSTITUTION ACT 1982

Canada’s Constitution Act of 1982 recognizes and affirms our existing Indigenous stories, teachings and Aboriginal and Treaty rights, which comprise of our Indigenous constitutions. songs will inspire and strengthen our The Constitution of Canada recognizes Indians (First Nations), Inuit, and Métis as the Indigenous Peoples of Canada. campus community and people beyond our boundaries. It’s important to meet Indigenous peoples where they are 1. The existing Aboriginal and Treaty rights of at, and to be open to being led by the Aboriginal peoples of Canada are hereby Indigenous peoples when it comes to recognized and affirmed. Indigenization and manacihitowin.

2. In this Act, “Aboriginal peoples of Canada” includes DR. JACQUELINE OTTMANN the Indian, Inuit and Métis peoples of Canada. Vice-Provost Indigenous Engagement 3. For greater certainty, in subsection (1) “Treaty rights” includes rights that now exist by way of land claims agreements or may be so acquired. 4. Notwithstanding any other provision of this Act, the Aboriginal and Treaty rights referred to in subsection (1) are guaranteed equally to male and female persons.

INDIGENOUS STRATEGY 1 tāƞyaƞ yahip̄ i / dąyą́ wacímnaga tawā / taanishi / tawāw welcome

DR. JACQUELINE OTTMANN It is an honour to gift this Indigenous to read. And, most importantly, it will require Vice-Provost Indigenous Engagement Strategy, to the University of Saskatchewan courage to implement. on behalf of the Indigenous people who This strategy challenges all of us to engage created it. in the difficult work of resetting relationships. This strategy uplifts Indigenous voices. It Getting to this point has not been easy for the presents our stories. It honours seven gener- diverse communities of Indigenous stakehold- “That is the fundamental nature of gifts: they move, and their ations of our ancestors and seven generations ers who have wrestled with the creation of this value increases with their passage... The more something is of our children not yet born. As an act of strategy and what it means for a University shared, the greater its value becomes.” self-determination, this strategy expresses the to decolonize, to reconcile, to Indigenize. The creativity, the aspirations and the expectations gifting of this strategy does not signal the end of In the gift economy, gifts are not free. The essence of the of Indigenous peoples. It testifies. It teaches. It struggle; it signals awakening, resurgence, and gift is that it creates a set of relationships. The currency of a gift guides. renewal. This strategy is a gift to non-Indigenous This strategy is alive. We have put forward economy is, at its root, reciprocity.” people. We are indebted to the generosity of a framework of commitments, principles and Adapted from Braiding Sweetgrass by Robin Wall Kimmerer Indigenous peoples across Saskatchewan who calls to action that institutional bodies, offices, dedicated such care and effort in creating this colleges and units will need to interpret and document. We are hopeful the University build into their own strategic and operational community, in accepting this gift, will dedicate plans. The markers associated with each com- reciprocal care and effort in embracing the mitment indicate the change we expect to see, kēhtē-ayak (Elders),Traditional responsibilities this gift entails. forming the basis for indicators that the Office This strategy invites non-Indigenous people of Institutional Planning and Assessment, in Knowledge Keepers and Language Teachers to walk with us and celebrate the harmony of collaboration with senior leadership portfolios, parallel journeys. As the Indigenous Strategy for will develop and use to monitor our progress. Eugene Arcand Louise Halfe Harriet Oakes-St.Pierre the University of Saskatchewan, this document This strategy is not a prescription; it is not static. It represents a living, cyclical process of learn- Lorna Arcand Murray Hamilton (the late) Jacob Pete is a companion to the University Plan 2025, shining a light on the University’s reconciliation ing, measuring and adapting—as dynamic and Bob Badger May Henderson (the late) Jacob Sanderson journey and helping to pave paths for Indige- resilient as the Indigenous voices it embodies. Marie Battiste (the late) Frank Kayseas Senator Sol Sanderson nous and non-Indigenous people alike to work I am so grateful to our kēhtē-ayak (Elders) Anthony Blair-Dreaver Johnston Enola Kayseas Myrna Severight collaboratively and willingly to reach a shared and Traditional Knowledge Keepers, Indigenous destination. The presentation of this document Language Teachers and Language Translators, Monica Buffalo Margaret Keewatin Edwin St. Pierre also reflects parallel journeys: the left side of and the scores of Indigenous students, staff and Maria Campbell Kevin Lewis Cy Standing each page teaches us about Indigenous ways of faculty who have given so much to create this Mona Creely-Johns Lyndon J. Linklater Sonia Starblanket knowing and being; the right side narrates the strategy. We honour you with this document— plan; and together, they illuminate the whole- and with our commitment to getting the job Nora Cummings Maria Linklater Wendell Starblanket ness of the strategy. done in a good way. Roland Duquette Randy Morin Leona Tootoosis This strategy acknowledges the University’s Norman Fleury Larry Oakes Rosalie Tsannie-Burseth participation—historical and persistent, overt miigwetch and subtle—in colonialism and reflects the Uni- versity’s conviction to decolonize. This strategy INDIGENOUS LANGUAGE TRANSLATORS is powerful because it is honest, not tokenistic. Bob Badger (Saulteaux) Corleigh Powderface (Nakota) It required courage to write. It requires courage Norman Fleury (Michif) Kelvin Dale McKay (Dakota) Kenneth Helgeson (Nakota) Randy Morin (Cree) Sykes Powderface (Nakota) Rosalie Tsannie-Burseth (Dene)

2 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 3 On behalf of the University of Saskatchewan, I accept the gift of this Indigenous strategy, with profound gratitude, respect and hope. It is with great humility that I lead a University that embraces the responsibility that this gift entails; the readiness to learn from and be guided by the wisdom of the Indigenous peoples who will lead us on the journey toward right relations; and the conviction to DR. PETER STOICHEFF grow and do better as a community. President and Vice-Chancellor The University of Saskatchewan’s aspiration, as expressed in our University Plan 2025, is nīkānītān manācihitowinihk | ni manachīhitoonaan (to lead with respect) and to be The University the World Needs. More than ever, the world needs a University in which decolonization, reconciliation and Indigenization are an animating force. The Indigenous Strategy presented in these pages uplifts decolonization, reconciliation and Indigenization at the University of Saskatchewan because it was written by Indigenous peoples for the University. It does not read as a traditional An Indigenous Strategy: strategy—nor should it. It speaks with the power of Indigenous The ‘Right Thing to Do’ voices. I am personally committed to upholding the vitality and urgency The development of an Indigenous Strategy is the ‘right thing to do’ of this document through meaningful action. Over the coming for the University of Saskatchewan. We have constitutional/Treaty rights weeks, months and years, this foundational strategy will guide the (e.g., Constitution Act 1982, UN Declaration on the Rights of Indigenous choices we make as a University community. It will distinguish us Peoples), human rights (e.g., Universal Declaration of Human Rights, as an institution and set the benchmark for how an Indigenous 1948; Canadian Human Rights Act, 1977; Canadian Charter of Rights Strategy should be created, received and implemented. It will help and Freedoms, 1982), moral and ethical obligations to ensure this work the University of Saskatchewan Lead with Respect and become The is “done in a good way”, and with integrity. Moral obligation refers to University the World Needs. individual values and internal interpretations (i.e., internal compass) of what is right and wrong in relation to standards of behaviour—the focus miigwetch is on ‘right relations’ and doing the ‘right’ thing. Ethical responsibilities refer to community/collective responsibilities to fairness and justice— the obligations to humanity. The Indigenous Strategy will guide and help ensure that the work done with and alongside Indigenous peoples is driven by legal, ethical and moral responsibilities.

thank you mąsi / pidamaya / pinámaya miigwetch / marsee / hiy hiy

4 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 5 to recover something we’ve lost. It is an behind—memories, histories, stories, knowl- iency and resolve to be present and alive are Strategy Through affirmation of the history, rights, sovereignty, edges, ancestors. And with these seemingly parallels between these two relatives. vitality, strength, voice, and brilliance that The Many Voices of Indigenous Peoples opposing forces, despite the constant and fluid Bison fiercely protect their young, and they have always made Indigenous peoples whole. The Indigenous Strategy reflects the voices of Indigenous peoples from Indigenous evolution, the double helix remains whole, move in herds to ensure safety. This metaphor It is an act of self-determination. across Saskatchewan, specifically those who have a deep connection to actively striving for equilibrium and the also symbolizes the collective responsibility the University and its history; primary language groups in Saskatchewan Perspectives realization of its truth. The double helix is the that our whole campus community has to include Plains Cree, Woodland Cree, Swampy Cree, Dene, Dakota, Lakota, STRATEGY AS METAPHOR visible and invisible expression of creativity— encouraging and guiding our students, and Nakota, Saulteaux, and Michif. We have communicated key Indigenous STRATEGY AS GIFT emerging and being sustained by the tangled Our Elders and Traditional Knowledge those that wish to enrich their knowledge and principles and terms throughout this strategy in several Indigenous and dynamic forces of flux, the relationship We gift this strategy to the University of Saskatch- Keepers gifted us with metaphors that cap- enhance their lives, at our University; it sym- languages native to Saskatchewan as a sign of respect to the voices of chaos and order. A double helix helps us ewan. Indigenous peoples from the city of misâsk- tured the essence of this Indigenous strategy. bolizes the responsibility we have to create that created this strategy and to uphold our linguistic and cultural to imagine the connections across space and watômina (Saskatoon), the province of kisiskâciwan We consulted with them first on the strategy safe spaces and places that are conducive to history. Each main section of the Strategy is introduced in six Indigenous generations whose integrity is central to the (Saskatchewan) and beyond; Indigenous students, staff, and then learned teachings that embody the thriving. languages—in order of appearance: Dene, Dakota, Nakota, Saulteaux, wholeness of Indigenous self-determination. faculty, and leaders with a direct connection to the strategy. Teachings that can be lovingly and Michif and Plains Cree—in addition to English. Further, use of Indigenous This metaphor helps to bring character, per- Gracefully and gradually, the top of the University; and kēhtē-ayak (Elders), oskâpêwak (Elder’s mindfully encased in a nayâhcikan – a parch- terms in the body of the strategy is denoted with the Indigenous language sonality, life and spirit to the Indigenous Strat- bison flows into a sweetgrass braid repre- Helpers), Knowledge- and Language-Keepers who ment for safe keeping. These teachings are group in parentheses. egy. Within our Indigenous Strategy, much senting interconnectedness and inextricable recognize the University’s role in building communities evident in our actions – actions that commu- like the poplar tree and its genetic code, are relationships. across this province have given voice to this strategy as nicate one’s ethic of care for ‘all my relations’. an expression of self-determination, an invitation to re- the cherished life forces of Indigenous breath Within our homes, organizations and Let Us Lead With Respect The name of the University of Saskatche- set relationships and gift a framework for the University (voices, stories, histories, ways of knowing, societies, it is important to recognize the wan Indigenous Strategy is ohpahotân. This DEVELOPING THE INDIGENOUS STRATEGY of Saskatchewan’s reconciliation journey. being and doing) meant to transform the importance of braiding/weaving together The development of the Indigenous Strategy is rooted in the name symbolizes growth, journey and rela- USask ‘in good ways’ for future generations. resources, actions, initiatives, program- tional teachings that guide and strengthen our Indigenous principles of nīkānītān manācihitowinihk (Cree) and ni STRATEGY AS RECIPROCITY In its transformation, we honour the past and ming and policies that support wholistic manachīhitoonaan (Michif)—which translates to “Let us lead with lives and work. ohpahotân was drawn from see the truth in the present. health, and promote values, belief systems As a gift, this strategy is a symbol of reciprocity and ohpahowipîsim (flying up moon). During this respect”. By leading with respect, we ensure that the Indigenous strategy The bison and sweetgrass offer other teach- that enhance and strengthen individual and requires acknowledgment of our responsibilities. For moon, after a time of being nurtured in a nest collective identities. Robin Wall Kimmerer reflects the voices of Indigenous peoples. Eight gatherings were held with ings. For example, they teach the importance Indigenous peoples, this strategy embodies a spirit of and experiencing the world from the ground, (Potawatomi) reminds us to be very present Indigenous peoples over a seven-month period: a kēhtē-ayak (Elders) and of sacrifice, sanctified kindness, reciprocal belonging, empowerment and hope that change is possi- a new generation of birds take flight. There is and mindful in the act of braiding. Before Traditional Knowledge Keepers Gathering began our strategic process respect and using our education for ourselves ble. For non-Indigenous peoples who have received and so much symbolism to the flying up moon for braiding sweetgrass she suggests: “Hold the “in a good way”, convening the largest gathering in University history. as well as the collective good of others. In addition to kēhtē-ayak (Elders) and Knowledge Keepers summits and accepted this gift, this strategy should enlighten and our First Nations, Métis and Inuit students – bundle up to your nose. Find the fragrance… validation sessions, an Indigenous Community Gathering of more than guide. It creates the ethical space to imagine new mod- and for all people. A bison subtly yet powerfully frames the and you will understand…Breathe it in and els of scholarship, research, teaching and engagement 80 Indigenous peoples from 29 organizations was held at Wanuskewin This moon can be representative of a rite of poplar canopy. As the image suggests, the you start to remember things you didn’t know that will uplift Indigenous ways of knowing and being Heritage Park. The voices of Indigenous staff, faculty, and students were passage. In taking flight, there is the experi- bison holds a place of prominence for Indig- you’d forgotten” (2013, p. ix). A braid is made for everyone, embolden a new kind of University of also heard during gatherings at the University, and virtually. ence of pushing past a boundary into a whole enous peoples of these territories. The bison tighter when two people work together, one Saskatchewan student, and enrich the University’s role generously sustained the Indigenous peoples holding firmly on one end while the other The Indigenous Strategy was written by and with Indigenous peoples— new world – a whole new perspective. In in building resilient communities across the province, of the Plains for thousands of years. Their tugs and weaves the strands, both feeling the the answers to “Who are we?”, “Where do we come from?”, “Where are taking flight for the first time, the once baby Canada and the globe. presence was abundant in North America we going?” and “What are our responsibilities?” represents the voice winged ones, see creation in a new way, and pressure of the creative energy. Inclusivity (estimated to be approximately 50 million bi- of Indigenous peoples across Saskatchewan as an expression of self- once this step is taken they can never unsee of a diversity of knowledges, cultures, and STRATEGY AS VOICE son just 200 years ago), until they were nearly determination and a framework to support the University’s journey this new space. Everything has just gotten teachings from Indigenous peoples in our towards Indigenization, decolonization and reconciliation. Written by and with Indigenous people, this strategy’s more expansive, richer in colour and scope. obliterated by newcomers. Blair Stonechild organization and transformations give rise to voice represents Indigenous languages, philosophies and There are new freedoms and opportunities (Cree-Saulteaux) explains, “Today, elders say the needed tension in making our braid. We spirituality. Four questions central to Indigenous ways to become more self-determined. Through that education, rather than the bison needs to are required to do our part - to take an end of understanding our connections to place, time and ohpahotân, the Indigenous Strategy, the Uni- be relied upon for survival” (2006, pp. 1-2). of our strands, hold on tight, and provide the I have strong hopes that the work done to date is community—and our role in honouring our ancestors versity of Saskatchewan can continue to break This is a powerful statement for the role that needed pressure and tension as we weave a not done for nothing, that this office [OVPIE] must and shaping our shared destiny—underpin the concep- boundaries and push past barriers that inhibit education has today. Like the bison, education tight sweetgrass braid. “survive” or continue no matter what government tual framework of this document: real and long-lasting respectful relationships, represents hope, security and sustainabili- • Who are we? ones that inspire authentic collaborations that ty for Indigenous youth today—it is a new STRATEGY AS RESPONSIBILITY comes in to power in order for Indigenization to have • Where do we come from? means of survival—not as assimilation but in lead to system wide transformational change. If we have been successful, this strategy • Where are we going? balancing knowledges and encouraging the sustainability and continue its good work at USask; ohpahotân requires courage because its es- will awaken understanding, build relation- • What are our responsibilities? resurgence of Indigenous peoples’ aspirations and to move forward for the betterment of all… To sence is dynamic discomfort that is required ships and inspire collaborative and respectful for revolutionary growth. and self-determination. be mindful that “nehiyaw education” is different At their core, these questions embody a doctrine of action driven by the spirit and intent of Treaty relationships: wâhkôhtowin. We do not simply inhabit The metaphor of the double-helix emerged The bison for the Indigenous Strategy agreements—historic, current and future. We from “white education” and both are beneficial. a physical place at a moment in time. One’s sense of as a dynamic, resilient, continuous and represents fortitude, endurance, and the Are All Treaty People. If we have been suc- Keep thinking and moving outside the box! wholeness derives from the seven generations that non-linear process. Each strand is unbroken, determination to survive and thrive in the cessful, this strategy will coexist with the Uni- preceded us, the seven generations yet to come (those and its path is not singular. Together, the midst of struggle, challenge, and forces that versity Plan 2025 and allow us to walk parallel escowpayo (Traditional Knowledge-Keepers Helper) children not yet born), and the unassailable connec- strands can stretch or compress like a coil; were designed to silence, overcome and an- journeys toward a common future. If we have Wendell Starblanket tions, inextricable interconnections, and relationality they can rotate in clockwise motion around nihilate. The bison survived brutal systematic been successful, this gift will be received in to our community, our environment and the cosmos each other towards the future or be reset onslaught; Indigenous peoples have survived the spirit intended by the Indigenous peoples that sustain life. This strategy, then, is not an attempt to include the past, never leaving anything genocide. Strength of spirit, audacious resil- who created and gifted it.

6 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 7 Our Four Teachers This particular double helix, this DNA, this genetic code, has been in existence since time immemorial as the poplar tree. The poplar tree is sacred to Indigenous peoples of the prairies and beyond and over time they have honored the popular tree for its sustaining relationships. Its leaves, branches, trunk, bark, roots and sap have been used to nourish, heal, shelter and bring calm and warmth to the two-legged, the four-legged, the winged ones and those that crawl. REPRESENTATION Once released by their ‘mothers’ and set in motion by the wind, poplar seeds can travel great distances and when settled, they grow tall quickly, always stretching towards the sun. Poplar trees thrive in many terrains, are skilled at quickly transforming barren landscapes with their fast-growing trunks, thriving in community (Wohlleben, 2015). Poplars have strong tendencies RIGHT to re(member), re(claim), restore and rejuvenate. They are social beings, well connected and STEWARDSHIP great collaborators—creating partnerships that benefit the entire ecosystem. Like most trees, RELATIONS poplar trees work with intermediaries (soil fungi) to connect and communicate with other trees (some outside its kind) through its complex root system. They share and exchange life (nutrients, medicine, water, good energy and medicine) with their young and their old, and sometimes with others, for the benefit of all. The root system, which can stretch well beyond its height, is the poplar’s primary life force and it is almost impossible to destroy because it reproduces so quickly. Parts of it can lie dormant for years before it re(emerges) to make itself known to the world above the soil. Because of all this and more, the poplar tree is essential to some ceremonies. WELLNESS CREATION

For many Indigenous peoples, the bison is a “sacred gift placed on Mother Earth for the survival of Indian people” (Christensen, 2000, p. 15-16). Every part of the bison provided life to Indigenous peoples—shelter, warmth, nourishment, hunting and warrior weaponry, containers, tools, protection—nothing was wasted. This one helper, the bison, sustained its people entirely with every part of its physical self. Specific parts of the bison are still used in ceremony. The soft cape hide and tufting, (found on the tip of the tail) can be seen on ceremonial eagle staffs. The SAFETY RENEWAL softest part of the hide was used to mark a baby’s arrival and was one of the first things a baby felt when born. The softened hide, the robe/cape, symbolizes the softness and gentleness of Mother Earth. (Eugene Arcand, Cree, personal communication, September 2020).

Sweetgrass, wiingashk (nakawē) is the sweet-smelling hair of Mother Earth, or scientifically its named hierochloe odorata, which means fragrant holy grass. “[T]he braid of sweetgrass represents the body, spirit and the mind braided together to form a strong person” (Christensen, 2000, p. 18). The sacred plant has many medicinal and purification purposes, and when used for a smudge it elicits positive energy, good intentions and relationships. wiingashk “thrives where it is used and disappears elsewhere” (Wall Kimmerer, 2013, p. 165). It flourishes and is stimulated/awakened when it is picked in sustainable and mindful ways. Sweetgrass yearns to be in reciprocal, respectful relationships; and, in the act of braiding the 21 strands, one is reminded SE N of the importance of balance, wholistic health, community, and the beauty of sacrifice. LFDETERMINATIO We thank the kēhtē-ayak (Elders) and Knowledge Keepers for their metaphors and their deep wisdom and guidance in shaping this Indigenous Strategy for the University of Saskatchewan.

8 8 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 9 ëdƚąghįɁat’įɁa? / ountounwapi he? / dúwebi he? wenan neenawint? / awayna niiyaanaan? / awīna ōma kiyānaw? Our Connection to Land who are we? While the conventional interpretation of the land is something that is immovable or inert, an Indigenous perspective of the term ‘land’ is something more. Land is viewed in a more ‘wholistic’ sense as a living, breathing ecosystem and territory; a kin connection in an Indigenous worldview; and a place that we must learn from, WE ARE INDIGENOUS PEOPLES that includes over 60 distinct Indig- peoples, cultures, histories and nurture and sustain. For many of the kēhtē-ayak (Elders) engaged in developing this enous languages within 12 linguistic Kisiskāciwan (Saskatchewan) traditions have vastly expanded and Strategy, Indigenous languages, protocols, stories, histories, and ways of knowing families. strengthened, helping to advance and being are intrinsically tied to the land. The land has always been our first teacher. comprises territory on four Treaty areas, and Saskatoon is on one understanding of the history of Indigenous peoples and issues af- of those, Treaty Six, whose First WE ARE INTEGRAL TO THE UNI- Nations Peoples entered into Treaty VERSITY OF SASKATCHEWAN fecting all Canadians. Today, Indig- and laid the foundations for the COMMUNITY enous peoples’ strong connections provinces’ self-governance. Canada’s with the University of Saskatchewan Constitution Act of 1982 recognizes Indigenous peoples have lived on and integral contributions to the and affirms our existing Aboriginal the land now known as Saskatche- University’s innovative Indigenous and Treaty rights, which comprise wan—in the tip of a vast maskotew programming, research, scholarship, our Indigenous constitutions. The (prairie ecosystem) that blends into community engagement and gover- Constitution of Canada recognizes ayapâskweyâw (a northern bush nance are uplifting the experience of Indians (First Nations), Inuit, and ecosystem)—since time immemo- reconciliation and helping to deepen rial. Indigenous peoples comprise Métis as the Indigenous Peoples the University’s Indigenization, more than 16% of Saskatchewan’s of Canada. As the original peoples reconciliation and decolonization population (>175,000 people)1, hav- of this land, represented as Turtle efforts. Island to some of us, we represent ing grown 22% since 2006 and rep- diverse knowledges, including a resenting over 70 Nations. We have a diversity of cultures, languages, deep connection to the University of WE ARE ALL OUR RELATIONS traditions, and histories of our Saskatchewan. Indigenous peoples made important contributions early Our relations with our families, Indigenous ancestors, coming from our communities, our Nations, many parts of the continent, and live in the University’s history. As exam- ples, Edward Ahenakew (Cree, from our cultures and our territories are as vibrant, distinctive, and sover- fundamental to Indigenous ways of eign Nations and peoples through- the Ahtahkakoop First Nation) was knowing and integral to Indigenous out Canada. Our knowledges are USask’s first Indigenous graduate in self-determination. Our connections Elders and Traditional Knowledge Keepers Summit distinctive to the unique ecosystems 1910; James McKay, the first Indige- transcend time and space; we have and territories in which we live, and nous (Métis) judge appointed to the relations with and are responsible Back row: Senator Sol Sanderson, Cy Standing, Sonia Starblanket, Wendell Starblanket, Rosalie Tsannie-Burseth, Eugene we are thus deeply embedded in the Saskatchewan court in 1914, served Arcand, Larry Oakes, Anthony Blair-Dreaver Johnston, Roland Duquette, (the late) Jacob Sanderson, Lorna Arcand, Louise on the University’s first Board of for the seven generations that came Halfe, (the late) Frank Kayseas, Myrna Severight, Bob Badger, Enola Kayseas, Lyndon J. Linklater, Marie Battiste. fabric of the land and territories, its histories, and its development. Our Governors; Annie Maude “Nan” before us and the seven generations Front row: (the late) Jacob Pete, Leona Tootoosis, Margaret Keewatin, Maria Linklater, Monica Buffalo, Nora Cummings, Nations across Canada continue to McKay, the first Métis student and yet to come. Indigenous peoples Mona Creely-Johns. grow, with over 1.6 million people Indigenous woman to graduate from appreciate that everyone and every- Not pictured: Maria Campbell, May Henderson, Norman Fleury, Murray Hamilton, Edwin St. Pierre, Harriet Oakes-St. Pierre. living in all of the provinces and USask in 1915, was one of USask’s thing in the world has a purpose and territories across Canada. While earliest Indigenous hires and was is worthy of our respect and com- the Constitution Act recognizes instrumental in forming the alumni passion. We have a responsibility three distinctive groups, Indians association; and, more recently, Dr. to be stewards of all that is Mother (First Nations), Inuit, and Métis, it Karla Jessen Williamson (kalaaleq) Earth—to learn from the land and overlooks our inherent diversity; became the first Inuk to be tenured its ecosystems, to understand the with over 700 Métis, First Nations at any Canadian University. nature of things, and to nurture and and Inuit Nations across Canada, Over the past century, the Univer- sustain the place that has given us possessing a rich linguistic history sity’s connections with Indigenous our life and our livelihood.

1 Statistics Canada. (2017). Focus on Geography Series, 2016 Census. (Catalogue no. 98-404-X201600). Retrieved September 9, 2020 from Statistics Canada: https://www12.statcan.gc.ca/census-recensement/2016/as-sa/fogs-spg/Facts-PR-Eng.cfm?TOPIC=9&LANG=Eng&GK=PR&GC=47

10 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 11 ëdƚįniɁots’įɁait’įɁá? / tokitahan ounhipi he? dókiya ecídayabi he? / ahndi gaa ondosayang? taanday ooshchiiyaahk? / tāntē ōma ē ohtohtēyahk? where do we come from?

WE COME FROM CREATOR enced unspeakably harsh realities. coexistence. Through transformative Our land was and continues to be We are original peoples, distinct decolonization that creates space peoples, as depicted through our colonized by settlers. Our communi- for Indigenization and reconcilia- stories of creation and life. ties were displaced. Our languages, tion, we have an opportunity and cultures and belief systems were an obligation to reset damaged Indigenous Community Gathering at Wanuskewin Heritage Park challenged. We were and are subject relationships and rebuild trust WE COME FROM TURTLE to racism and oppression. Here, in between Indigenous and non-Indig- ISLAND AND ITS UNIQUE Canada, our children were forcibly enous peoples—rooted in mutual ECOSYSTEMS AND apprehended from their families and recognition, mutual respect, sharing TERRITORIES placed in Indian Residential Schools and mutual responsibility (the four We’re not just carrying a document, we’re carrying a home We have lived on Turtle Island or Métis residential or day schools principles of the Royal Commission and our children. The very essence and center of our since time immemorial. We built so- where they experienced severe cul- on Aboriginal Peoples, 1996). phisticated settlements and nurtured tural, emotional, spiritual, physical, culture is our children. We carry our kids and make a place thriving communities across this and sexual abuse. Canada used for our people. Especially if we think of reconciliation, that great land. As stewards of Mother education as a weapon of genocide. WE COME FROM A PAST, came about because of the way that children were treated. Earth, we have a special relationship PRESENT AND FUTURE SHAPED with this land and all the beings that BY HOPE There’d be no University without young people. They’re WE COME FROM A PLACE THAT live here—all have spirit. We hunt, VALUES RELATIONSHIPS We have long hoped for peace going to inherit whatever we’re carrying. gather and fish on this land. We cul- and prosperity. Despite the chal- tivate the soil and harvest food for With deep appreciation for the lenges that our communities have kēhtē-aya (Elder) Maria Campbell our families. We respect and revere interconnectedness of all things, we faced, we continue to believe in the the land and take care to sustain it recognize the value of maintaining promise of a brighter tomorrow. so that future generations can enjoy right relations with our families, its beautiful gifts. our communities and all peoples Fulfilling this promise will require who inhabit Turtle Island and its us to challenge deep rooted systems, The following legislation, declarations and reports—among many treaties and agreements unique ecosystems and territories. structures, narratives and think- over the centuries—support our resolve and collective responsibility to right relations WE COME FROM A LEGACY Throughout history, there are many ing to promote decolonization, and peaceful coexistence, as well as our moral and ethical responsibilities to develop an OF RESILIENCE AND SELF- examples of fruitful collaboration reconciliation and Indigenization. Indigenous Strategy and ensure the work is done “in a good way”: DETERMINATION between Indigenous and non-Indig- We are hopeful about the University • Aboriginal and Treaty rights in Constitution Act 1867 (originally known as We have stood strong in the face enous communities. We have traded of Saskatchewan’s commitment to the British North America Act) of injustice. Ever since the arrival of goods. We have learned from each these three principles and welcome • Indian Control of Indian Education, National Indian Brotherhood (1972) the “newcomer” some 500 years ago, other’s cultures. We have estab- the opportunity to support you in Indigenous peoples have experi- lished historic treaties for peaceful this mission. • Section 35 of the Canadian Constitution ensuring Aboriginal Rights (1982) • Royal Commission on Aboriginal Peoples (1996) • United Nations Declaration on the Rights of Indigenous Peoples (2007) • Association of Canadian Deans of Education: Accord for Indigenous Education (2010) • Indian Residential School Truth and Reconciliation Commission Final Report (2015)

12 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 13 2015: The Indian Residential 1857: The Gradual Civilization Act is passed to encourage School Truth and Reconciliation assimilation of Indigenous peoples to Euro-Canadian values Commission issues its final report, 1869: The Red River Resistance led to the formation of documenting the experiences a provisional Métis government and negotiated entry of of ~150,000 Residential School Manitoba into students and survivors the Confederation 2016: Canada officially signs the 1871: Treaty 2, first signing 2007 UN Declaration on the Rights of Indigenous Peoples, which 1874: Treaty 4, first signing recognizes Indigenous peoples’ 1875: Treaty 5, first signing rights to self-determination, cultural WESTERN TIMELINE OF THE 1876: Treaty 6, first signing practices, land, and security 1876: The Indian Act is passed on the premise that economic, 2016: Métis become “Indians” under social, and political regulation of First Nations peoples (and s.91(24) of the Constitution Act lands) would facilitate assimilation 1867, as part of the SCC findings in Daniels v. Canada Indigenous Peoples 1883: Prime Minister John A. MacDonald authorizes the 700-1690 creation of Residential Schools to force Indigenous children to Four broad assimilate to Euro-Canadian culture and practices cultural plains 1885: The North-West Resistance was led by Louis Riel to of Turtle Island traditions become protect the rights of Métis peoples (he was captured and established: plains executed) village, woodland, bison hunters, and 1899: Treaty 8, first signing sub-Arctic

1497: John Cabot 2000 arrives on the coast of Beothuk territory, 1900 in what is now Newfoundland 10000-2500 bce Settlements and communities are present almost everywhere in what is now North America

1800 1000 1000 1906: Treaty 10, first signing 3000 BCE-CE 1939: Inuit peoples become “Indian” under s. 5000 2000 91(24) of the Constitution Act 1867. 7000 4000 1982: The Canadian Constitution is patriated, and thanks to the advocacy of Indigenous 9000 6000 peoples, Section 35 recognizes and affirms 11000 8000 Aboriginal title and Treaty rights 13000 10000 1982: The Assembly of First Nations is formed 15000 12000 out of the National Indian Brotherhood to 17000 promote the interests of First Nations in the 14000 2500 bce -700 ce realm of self-government, respect for Treaty 16000 Indigenous peoples continue rights, education, health, land, and resources 18000 to establish large and complex 1983: The Métis National Council was founded societies—there is a growing use of the buffalo drive and jumps; 1996: The final report of the Royal Commission communities set up large seasonal on Aboriginal Peoples is published, camps consisting of hundreds of recommending a public inquiry into the effects tipi rings; construction of ‘medicine of Residential Schools and calls for improved relations between governments, Indigenous 18000-10000 bce wheels’ up to thirty feet in diameter; adoption of the bow and arrow peoples, and non-Indigenous Canadians Irrefutable archaeological evidence of human occupation in the northern half of North America

1414 UNIVERSITY OF SASKATCHEWAN INDIGENOUSINDIGENOUS STRATEGY STRATEGY 15 Gordon Oakes Red Bear Student Centre

Opened in January 2016 as an intercultural gathering place, the Gordon Oakes Red Bear Student Centre brings together the teachings, traditions and cultures of the peoples of kisiskâciwan (Saskatchewan). Grounded in the teachings of collaboration, cooperation, humility, reciprocity and sharing, the Centre aims to enhance First Nations, Métis, and Inuit student success. The Centre’s purpose is to facilitate the coordination of effective student services for First Nations, Métis, and Inuit students and build relationships within and outside the University with Indigenous peoples. The Centre provides a home for Indigenous undergraduate and graduate student leadership and allows for mutual learning opportunities for students and faculty. The Centre also functions as the University’s hub for on-campus Indigenous engagement and initiatives. The design of the Gordon Oakes Red Bear Student Centre was envisioned by Douglas Cardinal and RBM Architects. Cardinal is an internationally-renowned architect of Métis and Blackfoot heritage, and is a forerunner in philosophies of sustainability, green buildings and ecological design in community planning. Car- dinal’s architecture is inspired by his observations of nature and grounded within his cultural beliefs. The man that the building was named after, Gordon Oakes Red Bear was a spiritual and community leader who guided many in his community and across kisiskâciwan (Saskatchewan). He was born in 1932, in what is now the Nekaneet First Nation, and passed away in early 2002. Oakes believed in Indigenous and non-Indigenous peoples working together for each other’s mutual benefit, using the analogy of a team of horses pulling together and living in balance to impart this teaching. Because he held a strong belief in education and honouring one’s culture and traditions, this building is named in his memory.

1616 UNIVERSITY OF SASKATCHEWAN INDIGENOUSINDIGENOUS STRATEGY STRATEGY 17 tokiya ounyanpi he? / udókina he? / ahndi eazang? taanday itoohtayaahk? / tāntē ōma ē itohtēyahk? where are we going?

The University of Saskatchewan’s Strategic Plan (University Plan 2025) has defined a bold new ambition to become the University the world needs. As part of this aspiration, USask has renewed its commitment to Indigenous peoples and communities that have always been integral to the Universi- ty’s history, evolution and future. The University Plan 2025 weaves together commitments, goals, principles and values that aspire to advance Indigenization and support transformative decolonization leading to reconciliation. Through this commitment, the University of Saskatchewan seeks to embrace and embody the essence of the Indigenous name bestowed upon its strategy: nīkānītān manācihitowinihk (Cree) | ni manachīhitoonaan (Michif), which means “Let us lead with respect”. A number of wise practices have been implemented over the years to realize USask’s commitment to Indigenous peoples through research, teaching and community engagement efforts, in particular those that highlight the importance of land- and place-based education. Many of these efforts have involved Indigenous community organizations, cultural centres, student bodies, staff and facul- ty—spearheading efforts or partnering on initiatives to advance Indigenization. It is important to identify and recognize these efforts and successes within our units, departments, colleges and the University as we look to the future. For instance:2 • Through the work of Indigenous community and cultural centres, the creation of the Indian Teacher Education Program, the largest First Nations-specific program in Canada that has served over 16 First Nations communities/partners since 1974. • Formation of the Indigenous Law Centre (formerly the Native Law Centre) to facil- itate access to legal education and information for Indigenous peoples and promote the evolution of the Canadian legal system to better accommodate Indigenous peoples and communities. • Establishment of the Rawlinson Centre for Aboriginal Business Students, one of the only such dedicated spaces for Aboriginal business students in the country. • Development of Indigenous-led/focused research and education initiatives and programs. • Concerted efforts to elevate the proportion of Indigenous students and faculty. • Creation of committees to address topics of relevance to Indigenous students, staff, faculty and leaders (including racism and oppression). While these—and other—wise practices are evident, a more strategic and sustained collaborative effort needs to be made in the future to realize the full potential of the University’s renewed com- mitment and aspiration to Indigenization outlined in its strategic plan. This Indigenous Strategy is intended to unite with the University Plan 2025 and inspire meaningful and respectful action to advance Indigenization and support transformative decolonization leading to reconciliation. This strategy is a gift to the University that draws upon the wisdom, knowledge, cultures, traditions, histories, lived experiences and stories of Indigenous peoples.

2 Selected examples of wise practices only; a more comprehensive list of the University’s activities and actions to advance Indigenization can be found in the Appendices.

18 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 19 Colonization has affected Indigenous communities and Indigenous peoples in numerous ways and to varying degrees (i.e., sixties scoop, residential schools, day schools, etc.); the effects of which have resulted in dispossession of land, language, and culture for many of our people. In an act of self-determination, this strategy was created by Indigenous peoples for the University of Saskatche- wan. This strategy makes space for all and invites you into the circle. Our strategy is grounded in seven fundamental commitments—interdependent, mutually reinforcing, interconnected in time and space. These commitments reflect important concepts to -In digenous peoples, our ways of knowing and being. These commitments are central to the wholeness of Indigenous self-determination:

✔ Safety. Creating and realizing inviting, welcoming and safe spaces for Indigenous peoples, free from racism and oppression.

✔ Wellness. Integrating wholistic healing supports for the University’s Indigenous com- munity, including students, staff, faculty and leaders.

✔ Stewardship. Preserving and amplifying Indigenous cultures, languages and protocol Indigenization, we can’t do it without learnings. the land. We have to respect the land ✔ Representation. Uplifting Indigenous peoples in University spaces and places. as if it were a teacher. It’s not just a subject area. It has to be respected ✔ Right Relations. Supporting active and respectful partnerships and engagement with Indigenous peoples—ethical and relational spaces. as a credit. ✔ Creation. Acknowledging, resourcing and investing in wise practices and activities— Traditional Knowledge Keeper Eugene Arcand conjuring the creative spirit that inspires innovation.

✔ Renewal. Strengthening and sustaining pathways of access and success—connecting with Indigenous youth.

Below, we expand on the seven commitments central to this Indigenous Strategy. We describe the Guiding Principles that reflect the beliefs, values and philosophies that underpin each of our commitments. Importantly, we empower the University to deliver on its commitment to Indigeniza- tion, decolonization and reconciliation through concrete Calls to Action that reflect the voices and aspirations of Indigenous students, faculty, staff, and members of broader Indigenous communities. Finally, we have identified a series of Markers that can serve as guideposts for the University to bet- ter understand the impact of implementing these actions, help monitor and evaluate progress, and ensure accountability. Just as We Are All Treaty People, we are all responsible for bringing life to this Strategy and applying its Guiding Principles, Calls to Action and Markers across the diverse USask community.

We are all in this together.

20 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 21 SAFETY Creating and realizing inviting, welcoming and safe spaces for Indigenous peoples, free from racism and oppression.

Settler colonialism brought with and evident in the policies that victims to suffer a range of physical it historic violence, racism, and a determine how we interact with and mental health problems. Racism significant impact on the safety and each other. On their website, the is hurtful behaviour that can scar wellbeing of Indigenous peoples. Saskatchewan Human Rights Com- people for life”. Racism and oppres- Racism and oppression still exist— mission notes: “[Racism] attacks an sion inhibit meaningful learning both within our communities and individual’s dignity. It is demeaning and relationships between people, beyond. It is evident in the overt and debilitating. Having to live and undermine belonging, and challenge or covert actions (e.g., microag- work in an environment of overt the journey of self-determination for gressions) and words of people, or covert discrimination can cause Indigenous peoples.

Guiding Principles: CALLS TO ACTION “Nothing about us, without us” as an antidote to ➜ Promoting system-wide learning for students, ness networks) that address the unique complexi- exclusion. Indigenous inclusion and voices are key staff, faculty and leaders focused on embedding ties of providing anti-racism and anti-oppression principles of anti-racism and anti-oppression across education. to matters that relate to Indigenous peoples. the University/community (e.g., through curricu- ➜ Creating and/or facilitating access to support Belonging as a healing practice. Creating a sense la, educational resources, anti-racism campaigns, services (e.g., Indigenous Ombudsman, Indigenous of belonging is to communicate and demonstrate cultural awareness, and unconscious bias training counselors, ‘caring’ and protective processes of that is developed with and approved by Indigenous disclosure) and safe spaces for Indigenous students, appreciation and value, and to build relationships peoples). that are restorative, reciprocal and caring. staff, faculty and leaders who have faced or are ➜ Developing and implementing systems (e.g., orga- facing racism and discrimination. Allyship as a demonstration of humility. Allyship nizational models and frameworks, clear policies, ➜ Creating mechanisms, processes, systems, and ex- is a lifelong process of building relationships that procedures and practices) to confront and address ternal partnerships to support Indigenous faculty in are based on trust, compassion, and respect. It is racism and discrimination, and to do so in a safe, the identification of barriers and/or racism (e.g., by protective and constructive manner. grounded in action, in commitment, and in enduring creating an Indigenous Observer role to represent leadership. It is not paternalistic or tokenistic. Allies ➜ Establishing standards (e.g., annual performance faculty rights). review measures) and support systems (e.g., well- actively engage in and advocate for decolonization; they take the lead from Indigenous peoples. MARKERS

✔ A deep understanding of the challenging realities ✔ Increase in the number of allies—people that are experienced by many Indigenous peoples as a result supported by an Indigenous student, staff, faculty of discriminatory laws and policies by non-Indige- member and/or leader for demonstrated allyship. nous peoples on campus. ✔ Greater comfort and confidence in the ability to ✔ Growth in the relevance, breadth and number of report incidents of racism and oppression against student/staff/faculty support services focused on Indigenous peoples. addressing racism and oppression. ✔ Increase in the number of policies and practices ✔ Increase in the number of educational/training that are congruent with Universities Canada and resources and opportunities focused on racism and the University of Saskatchewan’s Equity, Diversity oppression. and Inclusion (EDI) principles.

22 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 23 WELLNESS Integrating wholistic healing supports for the University’s Indigenous community, including students, staff, faculty and leaders.

Today, the University of Saskatch- the 2020/2021 academic year we Indigenous peoples on campus? Do ewan has the privilege of learning had 3,466 Indigenous students our systems and policies support from Indigenous leaders, faculty, enrolled at USask.4 With a growing Indigenous health and wellness staff and students. As of March 31, Indigenous population at USask, practices that are culturally specific? 2021, we had 50 Indigenous scholars what do we know about the current For many Indigenous peoples, well- and instructors, and 157 Indige- realities of Indigenous peoples in ness embodies intellectual, physical, nous staff/administrative support.3 Saskatchewan, realities that would emotional and spiritual care, and Indigenous students continue to directly affect learning, teaching, this balance will lead to forms of grace the University’s campus. In experiences, and overall wellness of self-determination.

CALLS TO ACTION Guiding Principles: ➜ Developing culturally appropriate/sensitive health counseling services, housing, recreation, transpor- and wellness resources and supports for Indigenous tation, financial resources and supports). Wholistic wellness as self-determination. students, staff, faculty and leaders (i.e., access to ➜ Implementation of culturally sensitive and ap- For Indigenous peoples, wellness embodies Indigenous counselors, physicians, therapists, as propriate retention, induction, orientation, and intellectual, physical, emotional and spiritual well as traditional Indigenous approaches and the mentorship experiences for Indigenous students, health; wholistic balance leads to strong establishment of an Indigenous Wellness Team). staff, faculty and leaders that are responsive to their expressions of and impact on political, ➜ Facilitating knowledge of and access to broader unique experiences. economic, social and cultural determination. wholistic wellness resources and supports for ➜ Ensuring that Indigenous faculty members have Indigenous students, staff, faculty and leaders (e.g., opportunities to network, gather, and learn together partnering with the City of Saskatoon to familiar- and have access to Indigenous mentors and advo- ize individuals to the campus and city—childcare, cates.

MARKERS

✔ Greater integration of and access to diverse, cultur- ✔ Collective Agreements that are inclusive of In- ally relevant, and alternative health and wellness digenous peoples’ traditional forms of health and resources and supports across the University. wellness. ✔ Improvement in the experiences and efficacy ✔ Increase in the number of Indigenous mentors for of new Indigenous students, staff, faculty and Indigenous faculty. leaders—experiences that foster a strong sense of belonging.

3 The University recognizes Indigenous people as those who self-identify as First Nations, Métis or Inuit. All data gathered on Indigenous representation is based on voluntary self-declaration, which can be completed any time post-hire. It is important to note that USask’s workforce may have better representation than the statistics indicate.

4 Preliminary 2020/21 Academic Year.

24 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 25 STEWARDSHIP Preserving and amplifying Indigenous cultures, languages and protocol learnings.

Indigenous peoples—Métis, ecosystems that constituted territo- and unfolds through our languages. First Nations, and Inuit—on Turtle ries. According to the 2016 Statistics There are over 60 distinct Indige- Island and its unique ecosystems Canada census, the Indigenous nous languages across Canada that and territories are diverse and rich population is growing—1,673,785 fall within 12 language families. In in knowledges that are reflected peoples, representing 4.9% of the Saskatchewan, the languages that in cultures, languages, traditions, overall Canadian population and are predominately evident are Plains protocols, practices, and histories 16% of Saskatchewan’s population. Cree, Woodland Cree, Swampy that have evolved over thousands of Tremendous diversity exists across Cree, Dene, Dakota, Lakota, Nakota, Guiding Principles: years, primarily reflected by the re- Métis, First Nation, and Inuit Saulteaux, and Michif. lationship with the land and specific peoples, and this is captured within Ceremony as sanctification.Ceremony evokes a spiritual connection to the Creator, humanity (past, present and CALLS TO ACTION future), all creation and cosmos—to All my Relations. Appropriate protocols are carefully and mindfully ➜ Embracing diversity through the approaches used to ➜ Establishing a dedicated multi-disciplinary degree practiced with great humility and respect. offer teachings on Indigenous cultures, languages and program in Indigenous Sovereignty, Treaty and protocols (e.g., integrating practices in kinesthetic, Inherent Rights. Land as first teacher. Indigenous ways of knowing, being multi-sensory, experiential teaching of Saskatchewan’s ➜ and doing come directly from the time immemorial primary Indigenous languages; utilizing teachers Supporting opportunities for multi-sensory and experiential education across the University and relationship with the first teacher—the land. Cultural who are fluent in these languages; teaching land-and place-based education physically out on the land and broader community (e.g., accredited land- and philosophies, traditions, practices and languages are a certifying students on the land). place-based learning; advocacy for Mother Earth; reflection of this intimate relationship. ➜ Establishing a Centre of Excellence for Indigenous Indigenous oracy and storytelling approaches). Language as expression of life. Indigenous languages Languages and Cultures, which will be a repository ➜ Promoting capacity-building, skill and knowledge are action-oriented, they are fluid, and they capture the of Indigenous stories and languages and a space development in Indigenous histories and con- for Indigenous cultural and protocol learning and inextricable, interconnected relationship with the land— temporary realities (challenges and successes) for practice, and a space for gatherings connected to the source of all life. non-Indigenous educators and leaders. Indigenous teaching and research. ➜ Strengthening the integration of meaningful, Indig- ➜ Continuing to engage in processes that promote enous-led and developed content into University respect and reciprocity in partnerships and agree- courses across programs, departments and colleges ments (e.g., MOUs, research, program engagement (e.g., on Indigenous laws about land). and development) with Indigenous communities.

MARKERS

✔ Growth in the number of Indigenous policies, ✔ Growth in the number of Indigenous and non-In- programs, curricula and initiatives that focus on digenous scholars fluent (or knowledgeable) in strengthening and implementing Indigenous cul- Indigenous languages, cultures and traditions. tures, languages and protocols across campus. ✔ Growth in the number of Indigenous and non-In- ✔ Increase in the number of public presentations, per- digenous student graduates across all subjects/pro- formances and experiential cultural and language grams with an appreciation for, and understanding learning opportunities promoting Indigenous histo- of, Indigenous histories and current Indigenous ries, traditions, and knowledges—Indigenous ways realities in Canada (‘growth attributes’ and compe- of being, doing, and knowing. tencies). ✔ Growth in the breadth and number of training/ed- ✔ Increase in the number of partnerships and agree- ucational opportunities incorporating Indigenous ments with Indigenous communities. cultures, languages, traditions, protocols, practices, and histories.

26 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 27 REPRESENTATION Uplifting Indigenous peoples in University spaces and places.

Indigenous peoples have ways a destiny (appreciative inquiry) that understanding of the earth-sky of being, knowing and doing that is meaningfully inclusive of Indig- relationship. Guiding Principles: have been expressed in methodolo- enous peoples, new learning and • A pictograph (rock art) docu- gies, pedagogies, stories, protocols, appreciation will be gained. What menting significant points in Indigenous presence as validation. Indigenous ceremonies, art, and architecture will one find? presence in all our spaces and places enriches and history, which can be found in for thousands of years. Through- • A place called Wanuskewin, northern Saskatchewan. strengthens the USask community as a whole. out kisiskâciwan (Saskatchewan), where Indigenous peoples have • Ancient and current sweat lodge Indigenous peoples will validate Indigenous strategies, the vibrancy of the complexi- visited for more than 6,000 years ty, sophistication, intellect and frames dot the land, indicating programming, curricula, policies, and initiatives to gather food, strengthen social the importance of wholistic, spiri- thought—beauty—can be learned bonds, and practice ceremony. through their words and actions of affirmation. through respectful inquiry, seeking, tual balance. Teaching and learning as “coming to know”. In many and protocols. By being open to • A medicine wheel near Moose • Teachings that embody ‘all my discovery, dreaming, designing and Mountain that is 2,000+ years r e l a t i o n s’. Indigenous languages, there is no word for schooling, old; these sites signify a deep and education is translated into ‘coming to know’. Coming to know is boundaryless, lifelong learning; it CALLS TO ACTION is fluid, active, and elicits heightened awareness and interaction with self and surroundings. ➜ Championing respectful practices that support ➜ Allocating space and financial support to em- the participation of Indigenous students, staff and bedding local Indigenous artistry and cultural Art and architecture as symbols of respecting and faculty in traditional ceremonies. expressions across University spaces (e.g., dedicated honouring seven generations. Time is not linear, but ➜ Promoting Indigenous storytelling and celebrating funding envelope for the purchases of Indigenous circular, a spiral in fluid motion where the past, present the success of Indigenous peoples through respect- art). and future are in a dynamic relationship within each ful dedications, remembrances and events across ➜ Implementing focused efforts to recruit and retain moment. We learn from our ancestors, from stories the University and broader community (e.g., art/ Indigenous students, staff, faculty and leaders and patterns seven generations into our past, so architecture, imagery, naming of landmarks, streets, (including those who are known for their expertise buildings and facilities, ceremonial spaces that pay of the land). we understand our current reality and can plan for homage to the land). seven generations into the future. We honour All My ➜ Acknowledging the role of Indigenous faculty ➜ Creating new Indigenous spaces for gatherings members’ research, body of work, and global Relations through expressions, including and beyond across the University and broader community (e.g., reputation in benefiting the University in multiple the written word. covered outdoor smudging bowl, sweat lodge, tipi and diverse ways (e.g., attracting Indigenous faculty, Indigenous ceremonies as community and identity/ ground). staff, and students). spirit builders. Ceremony draws people together for reverent occasions and evokes the questions: Who am I/we? Where do I/we come from? Where am/are I/we going? What are my/our responsibilities? Ceremony MARKERS asks all to be ‘sanctified kindness’. Increasing spaces for ✔ Increase in the number of physical spaces that rec- ✔ Success in attracting and retaining Indigenous ceremony elevates USask to valuing the multifaceted ognize Indigenous peoples, cultures and practices, students, staff, faculty and leaders. journeys that students, staff, faculty and leaders bring demonstrating an interconnected and respectful ✔ Increase in the number of Indigenous leadership to its spaces and places. community. positions across the University.

28 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 29 RIGHT RELATIONS Supporting active and respectful partnerships and engagement with Indigenous peoples—ethical and relational spaces.

Indigenous peoples on Turtle Is- ment practices have been challenged ships based on right relations, as “the Guiding Principles: land have always had complex forms by colonial laws and mindsets real importance of treaties was the of governance, social organizations, that sought to dismiss, overpower, relationship to which both sides had Respectful, reciprocal relationships as restoring, and economic systems, which were assimilate, and annihilate them, but agreed” (p. 3). This strategy asks each renewing, rejuvenating and (re)conciliating. Healthy focused on sustainability. Treaties they remain—providing insight into one of us: what are we agreeing to? relationships are the foundation of all creation—they and trade agreements were secured democracy, sustainability, and ‘right Cree scholar Willie Ermine between Indigenous peoples across relations’. move individuals and organizations from simply encourages Indigenous and surviving to thriving. We are encouraged to embrace this land. Large gatherings of diverse Michael Coyle and Anishinaabe non-Indigenous peoples to lean into Indigenous populations formed for legal scholar John Borrows (2017) ethical spaces, which are ripe with manācihitowin, to strengthen the bonds of respect, economic, social, entertainment, and trust and shared benefit. This is done by creating state that a question has to be asked creative possibility, if people agree to ceremonial purposes. The spirit of and “tackled” in order to reconcile respectfully work together towards dynamic, inclusive spaces that encourage ethical these systems—the inspiring, excit- Indigenous and non-Indigenous a common goal. nīkānītān manāci- relationality. ing, masterful oration, dynamic ne- relationships—“what is the right hitowinihk (Cree), ni manachīhi- gotiations, and sophisticated political relationship…?” (p. 3). Coyle and toonaan (Michif), let us lead with Active and respectful communication with interactions—are alive today. These Borrows look to the Treaty making respect (English). Indigenous peoples (on- and off-campus) as forms of partnerships and engage- process as a framework of relation- bridge- and Nation-building. Quality, active and respectful, communication is a force that can connect, nurture, inspire, motivate, and heal. It can build CALLS TO ACTION bridges between people from diverse and disparate ➜ Committing to uplifting relationships through an earned. worldviews, bridges that can be pathways to stronger engaging framework based on Right Relations and ➜ Instituting mechanisms that will provide an open, communities. an active commitment to earn and nurture trust transparent and welcoming bridge for Indigenous and faith in relationships, with Indigenous peoples, peoples into the University’s ecosystem (e.g., single Research as sacred. Indigenous peoples have across the University. engaged in forms of research since time immemorial. point of access for information such as an integrat- ➜ Adapting institutional protocols and foundational ed website). Research begins with humility and respectful documents (e.g., those related to job promotion, ac- ➜ relationships, then engaging appropriate protocols, Developing policies and processes to support and ademic tenureship) to recognize and reward work, empower Indigenous self-identification (e.g., when active listening and astute observation, oracy service and merit that go beyond conventional job applying to programs, for scholarships) as well as and storytelling. The sacredness and tremendous expectations and profiles (e.g., community and monitor and enable access to information by rele- responsibility embedded in research is ever present. advocacy work). vant groups (e.g., Indigenous Student Council). ➜ Establishing standards and guidelines for research Systemic and structural transformation as valuing ➜ Investing in short- and long-term resourcing (i.e., ethics and intellectual properties that integrate core support vs. soft financial commitments) to and uplifting Indigenous knowledges. Creating Indigenous ways of knowing and research beyond 5 6 support Indigenization, decolonization and recon- innovative and bold solutions to barriers experienced OCAP® and TCPS 2—Chapter 9 . ciliation initiatives. by Indigenous peoples through radical systems and ➜ Enabling the inclusion and engagement of kēhtē- ➜ Ensuring that proper protocol training is a part of structural change demonstrates to Indigenous peoples ayak (Elders) and Knowledge Keepers in research all research involving Indigenous peoples; respect- a deep commitment. studies (e.g., community-based/led and method- ing that traditional ceremony may be a part of the ological research) through institutional policies and Indigenous research process. practices (student kēhtē-ayak (Elders) ambassadors, increased kēhtē-ayak (Elders) parking near doors); being cognizant that academics and researchers can work with kēhtē-ayak (Elders) and Knowledge Keepers, but that their knowledge needs to be

5 Ownership, control, access, and possession. 6 Research Involving the First Nations, Inuit and Métis Peoples of Canada.

30 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 31 RIGHT RELATIONS Continued …

MARKERS

✔ Increase in the number of Métis, First Nations, and ✔ Increase in resource support (e.g., financial, ac- Inuit agreements driven by Indigenous communi- counting) and visible acts of appreciation towards ties. Indigenous cultures, learnings, practices and ✔ Decolonized systems and structures—including protocols. those related to job promotion, academic tenure, ✔ Increase in the number of research studies respect- and the recognition of work, service and mer- fully conducted and published in collaboration it—that support and recognize Indigenization, with kēhtē-ayak (Elders) and Traditional Knowl- Over these recent years the kēhtē-ayak reconciliation, and Indigenous knowledges and edge Keepers. (Elders) have worked tirelessly with scholarship. ✔ Update approval processes to enable self-identified graciousness and generosity to use ✔ Increase in the confidential sharing of Indigenous Indigenous students to choose to have their In- their knowledge and wisdom for this information (e.g., self-identification) with Universi- digenous identification information shared across ty groups that support Indigenous peoples. campus (engage and communicate with Indigenous Indigenous strategy. It is their hope that ✔ Increase in the integration of Indigenous content student groups more frequently). mutual sharing and the acquisition of on traditional (e.g., print, film, television) and western and Indigenous education will be digital media. a harmonious and beneficial undertaking. It is the responsibility for all those involved to take into consideration future generations and the respect of “all of our relations” when they consider how best to braid this strategy together.

kêhtê-aya (Elder) Louise Halfe, Sky Dancer

32 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 33 CREATION Acknowledging, resourcing and investing in wise practices and activities—conjuring the creative spirit that inspires innovation.

Tewa Pueblo scholar Dr. Gregory around us; attentive to the needs discovery.” Cajete teaches that “Native Science and opportunities for change that Working with the Creative spirit is a reflection of creative participa- inspire imagination and invention; should engage wise practices. Cree tion, a dance with chaos and her and intentional about the future thought-leader Brian Calliou ex- child, the creative spirit” (1999, to which we aspire to contribute. plains that “wise practices recognize p. 19). Creativity is animate. The The creative spirit is experiential; it the wisdom in each Indigenous University Plan 2025 recognizes invites participation in individual community and their own stories Guiding Principles: creativity as a principle—nihtāwih- and collective journeys to discover of achieving success. It recognizes cikēwin (Cree), nihtaooshchikaywin truth and seek balance within the Creativity as life giving. Ethical spaces are ripe with that culture [and identity] matters”.7 (Michif). The plan reads, “At its chaotic dynamism of the universe. creative possibility—possibilities become endless when Where does our wisdom lie? How core, our University is a creative nihtāwihcikewin / nihtaooshchikay- people respectfully work together towards common are we acknowledging, celebrating, organism. The principle of creativity win requires both discipline and resourcing work that is ‘done in a goals. Creativity, the gatekeeper to innovation, is testifies that we are curious about optimism—knowing that our efforts good way’? animate and spirit. Through nihtāwihcikēwin (Cree), the unexplored possibilities for can bring to fruition the possibil- nihtaooshchikaywin (Michif), creativity explores, pushes growth, enrichment, and justice ities we envision for learning and boundaries, and is brought to life by synergies, multi- sensory, multi-reality experiences; it invites individuals to courageously participate in a collective journey to CALLS TO ACTION new and unfamiliar lands, spaces and places, uncovering ➜ Continued support for wise practices (e.g., Gradua- ➜ Adapting existing or creating new financial mecha- and proclaiming truths that will enrich life—and for tion Powwow, Indigenous programming [e.g., ITEP, nisms to recognize and reward Indigenous research, Indigenous peoples today, survivance. SUNTEP, wîcêhtowin], Aboriginal Student Centre, scholarship and unique forms of engagement and Sharing Circles, Indigenous advisors, staff, faculty dissemination by departments, colleges and units Wise Practices as affirmation.The creative spirit leads to and leaders). (e.g., adjusting the transparent, activity-based bud- wise practices that recognize and uplift the wisdom that ➜ Ongoing creative, innovative, culturally responsive get system [TABBS] model to include an Indigeni- resides in Indigenous communities. Wise practices affirm forms of programming and evaluation for Indige- zation bin). Indigenous cultures, traditions and stories. nous students, staff, faculty and leaders.

MARKERS

✔ The University of Saskatchewan is recognized by ✔ Increase in the number of Indigenous storytelling Indigenous students, faculty, staff and leaders at about activities and accomplishments across varied USask and other universities globally as an orga- platforms (e.g., event presentations, print, digital). nization that shifts or changes age-old systems and ✔ Implementation of University standards that are structures to be responsive and strengthened by In- respectful of Indigenous knowledges, languages digenous knowledges through the weave metaphor. and scholarship.

7 ccednet-rcdec.ca/sites/ccednet-rcdec.ca/files/wise_practices_in_indigenous_community_economic_development.pdf

34 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 35 RENEWAL Strengthening and sustaining pathways of access and success—connecting with Indigenous youth.

In 2016, Statistics Canada report- Indigenous population, while for enter post-secondary education. As ed that the average age of the Indig- the non-Indigenous population it is our Indigenous youth transition to enous population in Saskatchewan 17.4%. The Indigenous population post-secondary students, there are was 28.2 years, while the non-Indig- is youthful and abundant. USask has continued opportunities to strength- enous population was 40.6 years. At an opportunity to nurture the devel- en the integration, involvement and Guiding Principles: present, Indigenous children aged 14 opment of this significant and im- success of our future generations and under represent 33% of the total portant population, even before they across the University community. Indigenous youth as our strength, our hope, our future. Indigenous peoples recognize that our youth are humanity’s most sacred gift, so we collectively work to CALLS TO ACTION nurture and support them—see each child as our own— by actively listening, being keenly aware, and astutely ➜ Cultivating leadership experiences for Indigenous ➜ Creating an environment for Indigenous students observing and responding to their verbal and non-verbal students and youth by developing and strength- and youth to learn while retaining (or reconnect- ening mentorship programming for Indigenous ing with) their cultural identity through land- and communication. What are their stories? What are their students on- and off-campus (e.g., in-person and place-based learning and interactions with kēhtē- destinies? Our youth hold the future in their hands, virtual peer-mentorship for Indigenous students; ayak (Elders), such as student kēhtē-ayak (Elders) they are a promise to those children not yet born seven College prep institutions and University mentorship ambassadors. generations into the future. Our hope is that they walk programs for Indigenous high school students). ➜ Examining, improving and evaluating systems past us to deeper forms of self-determination. What is ➜ Evaluating and adjusting institutional programs, of accessibility and pathways for post-secondary good for Indigenous youth is good for all! policies and curricula (where appropriate) to be entrance for Indigenous youth. responsive, current and innovative for Indigenous students (e.g., elimination of registration fees, e-learning).

We’re looking at changing the tune MARKERS that we sing together. ✔ Growth in Indigenous student enrollment, reten- ✔ Growth in membership of the Indigenous Student tion, and graduation across diverse departments/ Council. Michelle Whitstone colleges at the University. ✔ Growth in the number of partnerships/collabora- PhD Candidate, Educational Administration ✔ Growth in the number of overall student applica- tions established between the Indigenous Student tions to the University. Council and other student bodies. ✔ Growth in Indigenous student enrolment and re- tention in graduate, postgraduate and professional programs.

36 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 37 ëdƚaghë nųhlaɁa? / taku hec’eh cwac’amin? wozuye dágu he? / wayganayn tsi dotamang? kaykwy chi tootamaahk? / kīkwaya ōhi kā wī itasihkamahk? … the idea of the ethical space, produced what are our responsibilities? by contrasting perspectives of the world, entertains the notion of a meeting place, or We all have a responsibility—both this richness and diversity remains of Saskatchewan to build on its initial thinking about a neutral zone between individually and collectively—to interwoven within the fabric of the commitment and aspiration for entities or cultures. The space offers a venue support the work of reconciliation, University’s and broader communi- Indigenization and its Wise Prac- to step out of our allegiances, to detach from redress past wrongs, mend and ty’s research, learning and engage- tices in order to bring this strategy heal broken relationships between ment efforts. We are all responsible to life. the cages of our mental worlds and assume Indigenous peoples and Canadian to the seven generations that came The Calls to Action and Mark- a position where human-to-human dialogue educational institutions, and lay the before us and the seven generations ers provide a powerful framework can occur. The ethical space offers itself as foundation for our shared future. yet to come; to all our relations; and for translating our Commitments This responsibility is rooted in to sharing the truths that are embed- into impact, but the success of our the theatre from cross-cultural conversation acknowledging and understanding ded within our stories. Rooted in collective efforts will ultimately be in pursuit of ethically engaging diversity and the sophistication and complexity of the principles of respect, responsi- measured against a future in which Indigenous histories, knowledges, bility, reciprocity and sustainabil- disperses claims to the human order. the following principles and practic- cultures, teachings, practices, and ity, we look forward to working es are embedded within our mindset philosophies, and ensuring that hand-in-hand with the University Cree Scholar Willie Ermine and behaviours: Indigenous Law Journal (2007) ➜ The relationship between Indigenous peoples and all Canadians is based on the principles of recognition, respect, sharing and mutual responsibility. ➜ The stories told will be vastly different—embedded with possibility, hope and strength. Everyone who is here [at the University] ➜ Indigenous knowledges live in Indigenous languages, Elders, and Knowledge has a responsibility to learn [about Keepers with teachings of the land and nature, and can be accessed respect- fully through formal, informal, and nonformal learning programming, Indigenization], and they have a curricula, and practices. responsibility to use this knowledge. [Non- ➜ There is an increased understanding of the terms Indigenization, decoloni- Indigenous people] put a big weight on our zation and reconciliation across all members of the University, and greater shoulders as Indigenous people to teach… integration into current administrative structures. ➜ Indigenous leadership is secured in governance structures—role models for [the] Indigenization movement is often everyone are evident and commonplace, at all levels. placed on our shoulders as Indigenous ➜ Learning and relationships are richer because of Indigenous methodologies people, but that’s not ours to carry. and pedagogies. ➜ Faculty and Staff Forum, January 31st, 2019 “Why?” is replaced with “When?” and “Now what?” ➜ Our children anticipate the University experience and look forward to being agents of change. ➜ The University of Saskatchewan is a place and space of transformation and great influence (teachers, artists, lawyers, nurses, doctors, engineers, scien- tists, entrepreneurs), and will be known as the epicenter of Indigenization and Reconciliation.

38 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 39 INDIGENOUS STRATEGY

TIMELINE 2020PRESENTATION OF DRAFT INDIGENOUS STRATEGY AND VALIDATION SESSIONS WITH INDIGENOUS PEOPLES

MARCH MAY engagement 31ST Presentation of draft Indigenous Strategy and 6TH Meeting with Elders, Traditional Knowledge Validation Sessions with Elders and Traditional Keepers, Language Keepers – Naming, Advice/ Knowledge Keepers cancelled due to COVID 19 Guidance on ceremonial aspects of validation APRIL strategy launch 7TH Indigenous Strategy presentation to University of ENGAGEMENT ADVICE AND GUIDANCE MEETINGS 7TH Presentation of draft Indigenous Strategy Saskatchewan – Presidents Executive Committee 2019WITH INDIGENOUS COMMUNITIES CONTINUES and Validation Sessions with Indigenous dissemination Undergraduate and Graduate students – Zoom 12TH Indigenous Strategy presentation to University of JANUARY Meeting Room Saskatchewan Deans Council 30TH Morning: Engagement, Advice and Guidance Meeting Presentation of draft Indigenous Strategy 12TH Indigenous Strategy presentation to University with Indigenous Undergraduate Students – Green Room, and Validation Sessions with Indigenous of Saskatchewan – Finance and Resources Administration Building, USask Undergraduate and Graduate students – Zoom AVP/Directors 30TH Afternoon: Engagement, Advice and Guidance Meeting with Meeting Room 13TH Indigenous Strategy presentation to Presidents Indigenous Graduate Students – Green Room, Administration 8TH Planning and Priorities Committee Executive Council – Council Chairs Building, USask Presentation of draft Indigenous Strategy and 21ST Indigenous Strategy presentation to University of 31ST Morning: Engagement, Advice and Guidance Meeting with Validation Sessions with Indigenous staff – Zoom Saskatchewan University Council Indigenous staff– Green Room, Administration Building, USask ENGAGEMENT ADVICE AND GUIDANCE MEETINGS Meeting Room 25TH Indigenous Strategy presentation to University of 2018 ST WITH INDIGENOUS COMMUNITIES 31 Afternoon: Engagement, Advice and Guidance Meeting with Presentation of draft Indigenous Strategy and Saskatchewan Provosts Advisory Committee Indigenous faculty– Green Room, Administration Building, USask Validation Sessions with Indigenous faculty – 26TH Indigenous Strategy presentation to University of APRIL Zoom Meeting Room MARCH Saskatchewan Teaching, Learning, and Academic TH 17 Indigenous Strategy Proposal, Presentation to TH TH 9 Presentation of draft Indigenous Strategy and Resources Committee of Council Senior Leaders Forum – Saskatoon Inn, Saskatoon 7 Engagement, Advice and Guidance Meeting with Elders and Traditional Knowledge Keepers – Holiday Inn Express, Saskatoon Validation Sessions with Indigenous faculty – JUNE Zoom Meeting Room APRIL 18TH Indigenous Strategy presentation to University of NOVEMBER Presentation of draft Indigenous Strategy and 2ND Engagement, Advice and Guidance Meeting with Indigenous Saskatchewan University Council ST Validation Sessions with Indigenous staff– Zoom 1 Engagement, Advice and Guidance Meeting TH undergraduate students – College of Education Building, USask Meeting Room 19 Indigenous Strategy presentation to University of with Elders and Traditional Knowledge TH Saskatchewan Alumni Advisory Board Keepers – Holiday Inn Express, Saskatoon 4 Engagement, Advice and Guidance Meeting with Indigenous Presentation of draft Indigenous Strategy undergraduate students – Health Sciences Building, USask and Validation Sessions with Indigenous JULY 29TH Engagement, Advice and Guidance TH Undergraduate and Graduate students – Zoom TH Meeting with Indigenous Community 5 Engagement, Advice and Guidance Meeting with Indigenous 7 Indigenous Strategy presentation to University Meeting Room and Organizations – Wanuskewin undergraduate students – Arts and Science Building, USask of Saskatchewan Board of Governors Heritage Park, Saskatoon MAY Presentation of draft Indigenous Strategy OCTOBER and Validation Sessions with Indigenous 30TH Engagement, Advice and Guidance Meeting with Elders and TH Undergraduate and Graduate students – Zoom 18 University of Saskatchewan Senate Traditional Knowledge Keepers – Parktown Hotel, Saskatoon Meeting Room (motion to accept gift) OCTOBER Indigenous Strategy Draft Development

40 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 41 APPENDICES

GLOSSARY OF TERMS

Antiracism is a study and theory Western institutions, will create new Settler colonialism9 is a term that about systems of power and how it currents of thoughts that flow in is used to describe the history and is enacted, naturalized and invis- different directions and overrun the ongoing processes/structures where- ible to those with power across old ways of thinking” (Indigenous by one group of people (settlers) classifications of race, class, gender Law Journal, 2007, 6:202-203). are brought in to replace an existing expression and sexual identities, and Indigenous population, usually as abilities that diminish and subject Indigenization challenges us to part of imperial projects. Settler groups to oppression. The aware- amplify the forces of decoloniza- colonialism can be distinguished ness of power and contributing tion. Indigenization strengthens the from other forms of colonialism by ideologies that hold power is what fabric of the University. It involves the following characteristics: antiracism helps to uncover for both the respectful, meaningful, ethical 1. Settlers intend to permanently the empowered elite groups and the weaving of First Nations, Métis, and occupy, and assert their sover- disempowered or oppressed groups. Inuit knowledges, lived experienc- eignty, over Indigenous lands. It is needed for everyone to unlock, es, worldviews, and stories into unpack and deconstruct those teaching, learning, and research. 2. This invasion is structural rather ideas, ideologies, and limitations on Indigenization is a gift that benefits than a single event, designed to society. every member of our community. ensure the elimination of Indige- nous populations and control of Decolonization practices contest Microaggression a comment or their lands through the imposi- divisive and demeaning actions, action that subtly and often uncon- tion of a new governmental/legal policies, programming, and frame- sciously or unintentionally expresses system. works. Indigenization is the healing, a prejudiced attitude toward a mem- 3. The goal of settler colonialism is balancing force; it calls us to action, ber of a marginalized group (such to eliminate colonial difference inspires opportunities for mutual as a racial minority)8 (e.g., You don’t by eliminating Indigenous peo- cultural understanding, and helps look Indigenous.) ples, thereby establishing settler us to find comfort in the discomfort right to Indigenous lands. decolonization can entail. Reconciliation is a goal that may take generations to realize. It “is Though often assumed to be a his- Ethical spaces arise when compet- about forging and maintaining re- torical process, settler colonialism as ing worldviews or ‘disparate systems’ spectful relationships. There are no a project is always partial, unfin- come together for ‘engagement’ shortcuts” (Senator Murray Sinclair, ished, and in-progress. Examples purposes. The connecting space, Chair of the Truth and Reconcilia- include Canada, the United States, the overlapping space between the tion Commission). As a community, Australia, New Zealand, and South groups is the binding ethical space. we have a shared responsibility to Africa. Cree Scholar Willie Ermine, notes honour and join in the journey of that the convergence of these groups reconciliation; to repair, redress “Wholistic” is a term that is used “can become a refuge of possibil- and heal relationships; and nurture throughout this document and has ity in cross-cultural relations … an ethical space in which we can been intentionally spelled with a “w” The new partnership model of the explore how we relate to each other to represent the spiritual wholeness ethical space, in a cooperative spirit through the lenses of history, cul- that defines Indigenous ways of between Indigenous peoples and ture, and lived experience. being and gives life to this strategy.

8 https://www.merriam-webster.com/dictionary/microaggression

9 unwrittenhistories.com/imagining-a-better-future-an-introduction-to-teaching-and-learning-about-settler-colonialism-in-canada

42 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 43 APPENDICES APPENDICES

WISE PRACTICES—INSTITUTIONAL PRIORITIES WISE PRACTICES—COLLEGES/UNITS

The following list presents additional examples of wise practices implemented by the The following list presents additional examples of wise practices implemented by University—in many cases, in collaboration with Indigenous community organizations, Colleges/Units—in many cases, in collaboration with Indigenous community organiza- student bodies, staff and faculty—to realize its commitment to Indigenization. tions, student bodies, staff and faculty—to realize its commitment to Indigenization.

• Integration of Indigenous knowl- experience, focused reflection, and community who are regularly edges and experiences directly and authentic assessment in order consulted in our program and AGRICULTURE AND BIORESOURCES into the learning charter. to increase knowledge, develop curriculum development and skills and strategies, clarify values, design. We use a combination of • Creation of the Kanawayihetay- broad background in governance, prepares students to become land • Creation of an Indigenous Voices tan Askiy (KA; let us take care of management, administration and managers in their own commu- Program (through the Gwenna and apply prior learning. joint development with an Indige- nous community or organization, the land) Program, focused on political science as they relate to nities and for leadership roles Moss Centre for Teaching and • Creation of Experiential Learning providing a broad range of topic Indigenous communities and has in local, provincial and national Learning) that is led by Indige- Opportunities for Indigenous joint delivery with an Indige- nous post secondary institution, areas specific to the management a strong focus on experiential settings. nous leaders who are dedicated students or with Indigenous of lands and resources (including learning. to creating a shared space for dia- communities/organizations. oversight or consultation with • Over $160,000 in Connection Indigenous Elders or Old Ones examining basic environmental, • Creation of the Kanawayihetaytan Grants from the Social Sciences logue, learning, and collaborative The University of Saskatchewan legal and economic aspects of action to catalyze individual and has been a lead for the develop- (which includes Knowledge Keep- Askiy Diploma in Indigenous Re- and Humanities Research council ers and community leaders and land and resource management in source Management (Indigenous for four USask researchers for systemic change at USask related ment of Experiential Indigenous Indigenous communities). to Indigenization, reconciliation, programs and courses for over 50 organizations). Currently, we offer Resource Management Diploma) projects aimed at revitalizing and decolonization. years For example, the Univer- over 170 courses that focus on • Creation of the Kanawayihetaytan that provides a broad background agriculture on Indigenous lands, sity established the Indian and learning outcomes tied to Indig- Askiy Diploma in Indigenous in resource management for fostering reconciliation, ensuring • Establishment of an Indigenous enous knowledge and experience Lands Governance (Indigenous Indigenous communities. The safe water supplies, and designing Learning Activities Fund—a Uni- Northern Education Program in 1961, the Indian and Northern grounded in Indigenous world Lands Governance Diploma) diploma builds on the Kanaway- sustainable communities. versity-accessible fund to support views. that provides students with a ihetaytan Askiy Certificate and student learning activities in the Curriculum Resources Centre in classroom or beyond that involves 1964, Cree language courses in • Formation of Building Bridges, 1968, and Native Law in 1973. a partnership between the Ab- Indigenous kēhtē-ayak (Elders), ARTS AND SCIENCE Knowledge Keepers, and/or com- Since then, our capacity and prog- original Students’ Centre and the ress in supporting the Indigenous International Student and Study munity leaders. This support is • Establishment of the Gabriel courses. Criteria have been • Establishment of a senior lead- Peoples of Saskatchewan has Abroad Centre that provides pro- provided for Experiential Learn- Dumont Chair in Métis Studies developed against which courses ership position—Vice-Dean, grown extensively and resulted gramming with a focus on Indig- ing opportunities that engage in April 2018, which will increase will be assessed to determine if Indigenous, who is responsible for learners purposefully in direct in the significant number of enous and international relations Indigenous faculty, staff, students, and cultural understanding. research and teaching capacity in they will qualify for fulfilling the all matters relating to Indigenous Métis studies at USask and further Indigenous learning requirement. engagement and direction over develop academic engagement be- As of March 2019, nine courses the development and imple- tween the University and Gabriel were approved for the list. mentation of Indigenous-related WISE PRACTICES—OVPIE Dumont Institute. • Concerted efforts to recruit In- strategies. • Implementation of Indigenous digenous faculty, allocating up to • Facilitation of land-based ex- The following list presents additional examples of wise practices implemented by the Learning Requirements. In 2011, 3 new faculty positions annually periential learning and histor- Office of the Vice-Provost Indigenous Engagement (OVPIE). the College approved the follow- over the next 10 years to elevate ical knowledge transmission: ing Learning Goal for all of its the proportion of Indigenous fac- Wanuskewin trip. In 2016, a class • Development of an Oracy • Hosting of an annual Internal eration of Sovereign Indigenous students: to cultivate an under- ulty members to 15% (on par with trip to Wanuskewin was imple- fund—a financial system that Truth and Reconciliation Forum Nations, Prince Albert Grand standing and appreciation for the population demographics). mented in INDG 262, Aboriginal recognizes the cultural gifting for the USask community. Council, the Saskatoon Tribal unique socio-cultural position of • Creation of Indigenous Student Narratives of Historical Mem- aspects of Indigenous research. • Formation of a committee on Council, Canada Roots Exchange, Indigenous peoples in Cana- Achievement Pathways (ISAP) ory. The visit to Wanuskewin, • Integration of fundamental and Anti-racism and anti-oppression and the Métis Nation of Saskatch- da. Since the time the College to welcome Métis, First Nations supported by the Experiential systemic changes to Indigenize education and research. ewan. has determined, with extensive and Inuit students to the College Learning Fund, had the goal of consultation, that every Arts & through academically-ground- grounding Indigenous histories in standards for promotion and • Establishment of MOUs with Fed- tenure. Science undergraduate student ed programming that builds histories of the land. The course, must, by graduation, successfully confidence, knowledge and skills, which relied heavily on Indige- complete three credit units from while connecting students to nous historians and story, allowed a diverse but carefully selected one another and to the campus students to think deeply about list of Indigenous Requirement community. place and memory. By firstly

4444 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 45 APPENDICES APPENDICES

establishing the connection to Indigenous Student Advising. The ◆ Bachelor of Arts – Indigenous and Treaty Education. The Col- edge, experiences and perspec- the Treaty Commissioner 2-day land at Wanuskewin, the class Trish Monture Centre provides Studies; lege has created two courses, one tives of First Nations, Métis, and Treaty Workshop training for all together built together a respect- students in both the Indigenous ◆ Bachelor of Arts – Sociology— of which will be required in year 2 Inuit peoples, students in their students in the Sequential pro- ful appreciation for Indigenous Student Achievement Pathways with a concentration in Indig- for all BEd students. The courses classrooms, as well as provide gram EDST 322 course. histories, and a critical under- and the University Transition enous Justice and Criminology will focus on the study of school them with confidence and knowl- • Offers a number of other long- standing of place. Program with academic advis- (this program is only open to purposes and practices, including edge on how to incorporate First standing and new certificate pro- • Creation of Becoming Water: ing and studying support. The Indigenous students; intended teaching and learning processes, Nations, Métis, and Inuit perspec- grams to assist current educators Collaborative Learning with Art program uses a holistic approach to prepare Indigenous students assessment, course content, and tives in curricula, instruction, to deepen their knowledge in a and Science. The studio-based to advising that addresses the for careers in corrections, familial and community relations. and assessment. The College has chosen area, including the Certifi- course, ART 356.3: Becoming student as a whole person from public safety, advocacy, and The intent of these courses is to created mandatory Treaty training cate in Indigenous Languages. Water, will provide students with a place of peace, friendship and other areas related to criminal provide teacher candidates with a for all students in year 3 and has the opportunity to consider water respect. or social justice); deep appreciation for the knowl- formally instituted the Office of as subject matter and produce • Creation of an Indigenous Studies ◆ Certificate in Indigenous Gov- artwork in response. Emphasis PhD Program in September 2017. ernance and Politics; will be on connecting water as • Establishment of degrees/certif- ◆ Certificate in Indigenous Lan- an external and internal element icates with an Indigenous focus, guages; and (water in the river and water in EDWARDS SCHOOL OF BUSINESS including: ◆ Certificate in wîcêhtowin our bodies). ◆ Master and Doctoral Programs Theatre. • Creation of an Aboriginal Busi- successful career in business and • Establishment of the Indigenous • Establishment of the Trish Mon- in Indigenous Studies; ness Administration Certificate with the option to transfer into Business Students’ Society (IBSS), ture Centre for Student Success— (ABAC) that offers self-declared the Bachelor of Commerce degree focused on bringing Indigenous Métis, First Nations and Inuit program upon completion. students together so there is a students with a springboard to a system of support.

DENTISTRY • The college is committed to re- ed to increasing the success of in the admission of Indigenous ENGINEERING cruiting applicants that reflect the Indigenous applicants who wish students. cultural diversity of Saskatche- to obtain a dental education by al- • Formation of the Indigenous students and facilitate access to to aspiring Indigenous engineers wan’s population and is dedicat- locating 11-14% of available seats People’s Initiatives Community engineering professions. and provide educational (IPIC) Engineering Access • Formation of the Indigenous opportunities for non-Indigenous Program to engage Indigenous Resource Centre to offer support students, staff and faculty. EDUCATION

• Creation of the Saskatchewan understanding and knowledge of • Establishment of Land-Based and Urban Native Teach Education Indigenous histories, worldviews Aboriginal Education Master’s Program (SUNTEP), with the and cultures by engaging students Cohorts. This Master of Educa- JOHNSON-SHOYAMA GRADUATE SCHOOL OF PUBLIC POLICY primary goal of ensuring people in a variety of experiences that tion course based graduate pro- of Métis ancestry are equitably are authentic, land and experi- gram offers intensive land-based • Formation of the Indigenous modules for researchers and their prepare students in northern and represented in the teaching ence based. The learning institute institutes where students take Peoples’ Health Research Centre teams seeking to engage Indige- Indigenous communities to take profession. focuses on developing leadership graduate level courses framed (IPHRC) to build capacity for nous communities in research. on leadership roles in supporting capacity to support educational within an Indigenous paradigm. community-based Indigenous • Creation of an Indigenous Re- their communities with economic • Establishment of Onikaniwak: health research in Saskatchewan, development by using innovative For Those Who Lead: Supporting outcomes of growing numbers • Continuation of a MEd with an search and Engagement Expertise and create networks of Indige- Platform (ongoing). and entrepreneurial approaches. Culturally Relevant Teaching, of First Nations, Métis and Inuit Indigenous Land-Based Educa- nous health researchers regional- • Creation of an Indigenous Lead- Learning and Leading Through students in educational contexts. tion concentration, Educational • Creation of a Joint Masters of ly, nationally, and internationally. ership Program, in partnership Indigenous Perspectives. This • Creation of the Indian Teacher Foundations. Students learn Governance and Entrepreneur- • Launch of Building Research with the First Nations University study tour, supported by the Education Program (ITEP), Indigenous ethics of relationality ship in Northern and Indige- and accountability with Indige- Relationships with Indigenous nous Areas (GENI) designed to of Canada. Experiential Learning Fund, is which has been serving First Na- Communities (BRRIC) training situated in the boreal forest of tions education since 1972 and is nous faculty by studying Indig- Northern Manitoba on Opask- the largest First Nations-specific enous approaches to land-based research, teaching and learning. wayak Cree Nation territory. The teacher education program in the summer institute helps develop country. • Requirement for Reconciliation

4646 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 47 APPENDICES APPENDICES

KINESIOLOGY PHARMACY AND NUTRITION

• Creation of a required course in • $120,000 in funding from the • Development of one of Canada’s • Provides students a series of experience and develop skills in number of Indigenous students in Indigenous ways of knowing and Saskatchewan Health Research first undergraduate kinesiology opportunities in various commu- cultural competency. its programs. understanding wellness—KIN Foundation (over three years) for courses in Indigenous Wellness: nities throughout Saskatchewan • Offers an education equity pro- 306: Introduction to Indigenous Dr. Heather Foulds to assess the KIN 306.3: Introduction to Indig- and beyond to gain hands-on gram to maintain and increase the Wellness. fitness potential of Métis jigging. enous Wellness

SCHOOL OF ENVIRONMENT & SUSTAINABILITY LAW • Establishment of the UNESCO partnership and friendship with nance, community-engaged re- • Establishment of the Indigenous cerning Indigenous peoples and • Additional investments to Chair in Biocultural Diversity, communities and Indigenous search practices, Indigenous food Law Centre (formerly the Native the law. enhance learning for Indigenous Sustainability, Reconciliation and peoples in the areas of environ- systems, and gender and youth in Law Centre), which aims to facil- • Implementation of Indigenous students, including: expanded Renewal, engaging in research in mental stewardship and gover- environmental management. itate access to legal education for Learning Requirements. The credited transsystemic law course Indigenous peoples, to promote College requires that all students offerings, land-based learning the development of the law and accepted into the program are opportunities, a graduate pro- the legal system in Canada in required to take a first-year course gram, more traditional teachers SCHOOL OF PUBLIC HEALTH ways which better accommodate and one of 12 upper-year courses involved in course delivery, web- the advancement of Indigenous or self-directed seminars for a based courses, as well as a focus • Launch of six new co-led projects freshwater research program— address urgent and growing water peoples and communities, and total of 6 credits. for those students interested in through Global Water Future— that integrates Indigenous quality issues for Indigenous to disseminate information con- becoming paralegals. the world’s largest University-led partners from across Canada to communities.

MEDICINE VETERINARY MEDICINE

• Establishment of an Indigenous for Indigenous Health Research). opment, electives in Indigenous • Allocation of position in the Equity Program). Indigenous community in north- Admissions and Pathway into CIHR’s Institute of Indigenous Health, meaningful community Doctor of Veterinary Medicine • 4th year students at the WCVM ern Saskatchewan. The approach Medicine that has been one of the Peoples’ Health is based at the engagement, including MOUs (DVM) Program for Indigenous are given two opportunities aims to equip students with tools most successful across Canada, University of Saskatchewan, as is with several communities and students from British Columbia, to participate in Community to demonstrate cultural humility graduating 100 Indigenous medi- a unique mentorship position— ongoing commitment to research, Saskatchewan, Manitoba and the Engaged Service Learning in an and competence. cal students to date. the Cameco Chair in Indigenous education, public health and territories (through the Education • Development of a national re- Health—designed to mentor a medical care including Northern search initiative addressing health newly graduated practicing physi- Medical Services, a unique Divi- disparities facing Indigenous cian in research. sion that is tripartite with Health communities—with the largest • Commitment to enactment of Canada, Saskatchewan Ministry single investment in Indigenous the Truth and Reconciliation of Health and the University of health research in Canadian Commission’s Calls to Action. Saskatchewan. history (Network Environments This includes curriculum devel-

NURSING

• Largest number of self-declared • Creation of the University of advisors in Saskatoon, Regina and Indigenous nursing students Saskatchewan Community of Prince Albert work with students in any nursing program in the Aboriginal Nursing (UCAN) Pro- at all sites to build community, country. gram whereby Aboriginal nursing provide advice and support.

4848 UNIVERSITY OF SASKATCHEWAN INDIGENOUS STRATEGY 49 APPENDICES

REFERENCES

• Anderson, K. (2011). Life Stages and Native Women: Memory, Teachings, and Story Medicine. Winnipeg, MB: University of Manitoba Press. • Association of Canadian Deans of Education. (2010). Accord on Indigenous Education. http://csse-scee.ca/acde/wp-content/uploads/sites/7/2017/08/Accord-on-Indigenous- Education.pdf • Coyle, M., & Borrows, J. (2017). The right relationship: reimagining the implementation of historical treaties . University of Toronto Press. • Cajete, G. (Ed.). (1999). A people’s ecology: Explorations in Sustainable Living. Santa Fe, NM: Clear Light Publishers. • Cardinal, C & Hildebrant, W. (2000). Treaty Elders of Saskatchewan: Our Dream is that our Peoples will One Day be Clearly Recognized as Nations. Calgary, AB: University of Calgary Press. • Christensen, D. (2000). Ahtahkakoop: The Epic Account of a Plains Cree Head Chief, His People, and their Struggle for Survival 1816-1896. Shell Lake, SK: Ahtahkakoop Publishing. • Ermine, W. (2007). The Ethical Space of Engagement. Indigenous Law Journal, 6(1), 193–204. TSpace. • National Indian Brotherhood. (1973). Indian Control of Indian Education: Policy Paper Presented to the Minister of Indian Affairs and Northern Development. Ottawa, ON: Assembly of First Nations. Retrieved on September 13, 2020 from https://oneca.com/ IndianControlofIndianEducation.pdf • Kimmerer, R. (2015). Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants. Minneapolis, MN: Milkweed Editions. • First Nations Information Governance Centre. The First Nations Principle of OCAP .® http://trc.ca/assets/pdf/Calls_to_Action_English2.pdf • Royal Commission on Aboriginal Peoples (RCAP) (1996). Final Report of the Royal Commission on Aboriginal Peoples. Ottawa, ON: Canada Communications Group. • Stonechild, B. (2006). The New Buffalo: The Struggle for Aboriginal Post-Secondary Education in Canada. Winnipeg, MN: University of Manitoba Press. • Government of Canada. (2018). TCPS 2 – Chapter 9: Research Involving the First Nations, Inuit and Métis Peoples of Canada. https://ethics.gc.ca/eng/tcps2-eptc2_2018_chapter9- chapitre9.html • Truth and Reconciliation Commission Canada. (2015). Truth and Reconciliation Commission of Canada: Calls to Action. Winnipeg, MN: Truth and Reconciliation Commission Canada. Retrieved on September 13, 2020 from http://trc.ca/assets/pdf/ Calls_to_Action_English2.pdf • United Nations. (2007). United Nations Declaration on the Rights of Indigenous Peoples. https://www.un.org/development/desa/indigenouspeoples/wp-content/uploads/ sites/19/2018/11/UNDRIP_E_web.pdf • Wohlleben, P. (2015). The Hidden Life of Trees, What They Fell, How They Communicate: Discoveries from a Secret World. Vancouver, BC: Greystone Books.

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