ThisA Companion Resource forLand Early Childhood Educators to Accompany Five Short Films To you, the Early Childhood Educators, embarking on this emotional journey Thank you for taking this on. Some days it may seem insurmountable to both learn about and feel the painful history of this country in its treatment of Indigenous Peoples. We are grateful for the gentle, important work you do in caring for young children. They are the now and the future.

2 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 1: Welcome

si:y̓em̓ nə siyey̓ə My honoured friends and relatives. c̓iyətalə cən tə ɬwələp xʷəʔiʔnamət ʔə ƛ̓ xʷməθkʷəy̓əm I thank you all for coming to Musqueam. stəʔe k̓ʷ nə syəwenəɬ qiyəplenəxʷ ʔiʔ xʷəlciməltxʷ Like my ancestors qiyəplenəxʷ and xʷəlciməltxʷ seʔcsəm cən niʔ ʔə tə ɬwələp ʔiʔ hiləkʷstalə I raise my hands to welcome all of you. hay ce:p ʔewəɬ si:y̓em̓ nə siyey̓ə Thank you, all my friends and relatives, wə n̓an ʔəw ʔəy̓ tə nə šxʷqʷeləwən kʷəns ʔi k̓ʷəcnalə ʔə šxʷə ʔi ʔə tə ʔi I’m very happy to see you all here. hay čxʷ q̓ə Thank you.

2 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 3 First Nations Tutchone Languages of Den k’e Inland Łingít British Columbia

© 2011 UBC Museum of Anthropology This map is regularly revised. Latest revision November 24,2011. Please do not reproduce in any form without permission. First Nations languages are shown with outlines that are approximate represent- Language ations of their geographic locations. & place They are not meant to depict authori- Łingít Danezāgé’ tative political boundaries nor territorial claims. The language names listed here Tāłtān are the ones First peoples prefer to use and are those currently listed in the on- line First Peoples' Language Map of B.C. (http://maps.fphlcc.ca/). w w x m Ok y m Musqueam Dene K’e | Nisga'a

Tse’khene Skwxwu7mesh Squamish Dane-Zaa | Ned- Gitsenimx ut’en Xaad Kil / s lilw ta Tsleil-Waututh Xaaydaa Kil | Smalgyax Xa'’isla- kala Witsuwit'en

Before European contact, all First Nations languages were oral. Today, many people use Nēhiyawēwin the International Phonetic Alphabet (IPA) to write First Nations languages, which are sometimes combined with English phonetics. Dakelh Nuxalk Hailhzaqvla

Tsilhqot'in hən̓q̓əmin̓əm̓ is the ancestral language Vancouver is on the Central Coast Salish traditional Oowekyala territory of the Musqueam, Squamish and Tsleil- Stoney of the original First Nations Peoples Secwepemctsin Waututh Nations. Kwak’wala whose territory extends from the mouth of the Salish Sea Region: 1) Éy7á7juuthem Fraser River and upstream as far as the Stave British Columbia is home to 60% of all the First Státimcets 2) She shashishalhem 1 River*. This encompasses all of Metro Vancouver, Nations languages in Canada, and has 34 unique 3) Pəntl’áč 4) Sḵwxwú7mesh- Nuučaanuɫ 2 Nłeʔkep- and includes the First Nations communities: languages, including hən̓q̓əmin̓əm̓. 3 mxcín sníchim 4 *Handbook of North American Indians. Vol. 7. P.453-455 Wayne Suttles, 1990 5) Hul’q’umi’num’ xʷməθkʷy̓əm, səlil̕wətaʔɬ, scəw̓aθən, kʷikʷəƛ̓əm, 5 6 6) hənqəminəm 7 q̓ic̓əy̓ & q̓ʷa:n̓ƛ̓ən̓ (Musqueam, Tsleil-Waututh, Reproduced courtesy of the Diitiidʔaatx Museum of Anthropology, 7) Halq'eméylem 8 Nsyilxcən Ktunaxa Tsawwassen, Kwikwetlem, Katzie and Kwantlen). University of British Columbia. 8) SENĆOŦEN, Malchosen, Lekwungen, Semiahmoo, 4 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 5 T’Sou-ke Nqlispélišcn

w House posts in front of the Musqueam Morgan Guerin sec len x Band Office on Reserve #2. | Fisheries Officer and Councillor culture Musqueam Nation “ When we say we are Musqueam, we say we are xʷəlməxʷ, which means to belong to the land. Like a child belongs to their mother. So when the land is removed from our care, from our stewardship, it’s like removing a mother from her child.”

Ginger Gosnell-Myers Aboriginal Relations Manager,City of Vancouver Every house post has a story and a purpose Nisga’a and Kwakwaka’wakw A house post is a carved post often created to mark a symbol and be used as a corner or partition post a significant moment in time such as a naming of a longhouse. Unlike totem poles, house posts are “ It’s important that people know that Canada is an ceremony, memorial or coming of age ceremony. structural and foundational, just like the knowledge Indigenous place. Vancouver is no exception.” Today, house posts are symbols of remembrance that they pass on and represent. and pride for Coast Salish people. Traditionally following a ceremony, a house post would serve as

6 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 7 Language

Reflections ontheVideo “Welcome” opens with Elder Larry Grant speaking Do you know what year Canada became an official in hən̓q̓əmin̓əm̓, giving a traditional welcome. bilingual country of French and English? How We’ve provided the text of his welcome in both does it make you feel that there are no Indigenous English and hən̓q̓əmin̓əm̓. languages officially represented? Have you ever heard this or any Indigenous Ginger Gosnell-Myers speaks of Canada and languages being spoken before? Vancouver being an “Indigenous Place.” What does this mean to you? Do you speak a language other than English? Is English your second or even third language? When you hear the phrase, “being of the land,” how What are you able to express differently in various can you support young learners in exploring this languages? further? Reflecting on the importance of language, bonding and connections, how does hearing about language bans help you support children in your program?

8 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 9 Karen Isaac Tammy Harkey Executive Director of the BC Dean of Student Services, Aboriginal Childcare Society Native Education College, Lstuguj, Migmaq Nation and Councillor, Musqueam Nation “ Colonialism and colonial policy in Canada has had “ There’s a shared responsibility of all a detrimental impact on our children and families. Canadians to understand these experiences It’s really important to understand what the impacts and to take the time to invest in the healing of these policies were because they continue to be from those laws that caused such harm.” expressed in our community in various ways.”

Larry Grant q Teresita Nidua | s y Program Manager and Musqueam Elder Early Childhood Educator, “ The language ban that happened coincided with Collingwood Neighbourhood House the Indian Residential Schools. Early Childhood “ Culturally safe Early Childhood Educators need to understand the devastation Education is about creating safe created by the kidnapping of children, the loss of spaces for every learner to see children and the loss of self-worth, identity, themselves, to hear the voices of language, culture, and spirituality; the devastation their history, and to be able to that worked on the parents and the children.” celebrate themselves.”

10 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 11 Going Deeper 1891 photo of eight- year-old Thomas Moore Keesick, The Indian Act Created Culture Bans before and after being forced into residential school in The Canadian government created the Indian Act be assimilated into settler society. Until 1960, The confiscation of cultural belongings Regina, where he was stripped of his name and called in 1876, which afforded the government sweeping Indigenous Peoples and communities across the by the RCMP during raids of Potlatches Number 22. Thomas was from the Muscowpetung powers with regards to First Nations identity, country were forbidden from expressing their and other gatherings led to the largest Saulteaux First Nation. He died in 1895 of tuberculosis. political structures, governance, cultural practices identities through languages and cultures. In what collections of ceremonial items that fill and education. These powers were extremely is now known as Vancouver, the cultural practice museums around the world today. Most paternalistic and allowed officials to determine of the Potlatch was banned along with all other of these belongings are not visible to the rights and benefits based on the Victorian definition local gatherings and ceremonies. The penalty for public. They are held in “secure” locations, of ‘good moral character.’ people who were caught practicing ceremony or in basements around the world. They are not culture was to be removed from their family and visible for education, sharing or viewing. The Act ignored (and continues to ignore) community, and put in jail. the unique diversity of Indigenous Peoples across Canada, treating them as one group to

12 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 13 Residential Schools Beginning in the 1800s, Indigenous children across than 3,200 children were known to have died. Canada were stolen from their families and forced Residential Schools often had cemeteries instead into Indian Residential Schools where they were of playgrounds. The Truth and Reconciliation forbidden to speak their languages or practice Commission continues to gather statements from their cultures. Siblings and family members were families about their murdered and missing children, separated from each other. Families who tried to and communities continue to heal from this keep their children out of Residential School were immense injury inflicted by Canadian colonization put in jail. policies. The last Residential School in Canada closed in 1996. For over 100 years an estimated 150,000 children were kidnapped and forced into Residential Schools. Records show that there was widespread sexual and physical abuse in the schools, and more

14 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 15 TRC Calls to Action Missing children and burial information The Truth and Reconciliation Commission 71. We call upon all chief coroners and provincial 74. We call upon the federal government to work 76. We call upon the parties engaged in the work of vital statistics agencies that have not provided with the churches and Aboriginal community documenting, maintaining, commemorating, and of Canada was a commission like no other to the Truth and Reconciliation Commission leaders to inform the families of children who protecting residential school cemeteries to adopt in Canada. Constituted and created by the of Canada their records on the deaths of died at residential schools of the child’s burial strategies in accordance with the following Aboriginal children in the care of residential location, and to respond to families’ wishes for principles: Indian Residential Schools Settlement school authorities to make these documents appropriate commemoration ceremonies and i. The Aboriginal community most affected Agreement, which settled the class action available to the National Centre for Truth and markers, and reburial in home communities shall lead the development of such law suits, the Commission spent six years Reconciliation. where requested. strategies. 72. We call upon the federal government to allocate 75. We call upon the federal government travelling to all parts of Canada to hear ii. Information shall be sought from residential sufficient resources to the National Centre for to work with provincial, territorial, and from the Aboriginal people who had been Truth and Reconciliation to allow it to develop municipal governments, churches, Aboriginal school Survivors and other Knowledge and maintain the National Residential School communities, former residential school Keepers in the development of such taken from their families as children, Student Death Register established by the Truth students, and current landowners to develop strategies. forcibly if necessary, and placed for much and Reconciliation Commission of Canada. and implement strategies and procedures for iii. Aboriginal protocols shall be respected of their childhoods in Residential Schools. 73. We call upon the federal government to work the ongoing identification, documentation, before any potentially invasive technical with churches, Aboriginal communities, and maintenance, commemoration, and protection inspection and investigation of a cemetery former residential school students to establish of residential school cemeteries or other sites at and maintain an online registry of residential which residential school children were buried. school cemeteries, including, where possible, This is to include the provision of appropriate plot maps showing the location of deceased memorial ceremonies and commemorative residential school children. markers to honour the deceased children. There are 94 calls to action in the TRC Final Report.

16 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 17 Discussion Guide The Indian Act produced many things, including What is a safe space in your home and family? Residential Schools and culture bans. Have you What does cultural safety mean to you? ever heard of any of these before this film? Can Are the needs of every child and family met in your you think of any other cultures around the world program? How can safe spaces be created for all that were silenced, made illegal or delegitimized? children to feel their culture is being respected? What steps were taken to begin healing from these violations? Have you ever heard the phrase “time immemorial” before? Where else in the world has banning of culture, Suggested Activities traditional law and spirituality, and removal of While there have been many stories of the injustices Your program is located on shared and overlapping Do you know the story of children from families occurred? How do you imposed on Indigenous Peoples in this country, traditional territory of three Coast Salish Nations. “The Two Sisters,” the connect the past to today’s Canada for both there are also many expressions of resilience, Find out which Nations have always shared this mountains commonly Indigenous and non-Indigenous people? resistance and great strength in contemporary land at: www.native-land.ca called “The Lions” in North Indigenous cultures. What are some contemporary What matriarchal and matrilineal societies are you Vancouver? Incorporate the examples of Indigenous leaders you admire and may What are some gentle and positive ways you can aware of around the world? How does the status of book, “The Two Sisters” by be interested in learning about? expose the children in your program to Indigenous women relate to your work as an Early Childhood E. Pauline Johnson into your culture? Educator? program resources. Consider and develop activities to connect young Children were forcibly removed from their families people to the land. Plant a tree and watch it grow. as young as the age of four. How does it make you Walk through the neighbourhood and identify tree feel to work with young children and imagine the species (both indigenous and imported). injustices and pain of what Indigenous children and families in Canada have gone through?

18 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 19 2: Identities and Beliefs

“ There are certain things that are not for public consumption. They’re for our cultural benefit, for people our identity, and for our own community’s self- worth. To me, that’s a little bit of the responsibility of the combined peoples to understand and accept that, and work around it to pull together to make a better life for all of us.”

~Larry Grant

20 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 21 Of the 617 recognized distinct First Nations Communities in Canada, 198 are in BC. Reserve lands make up 0.02% of the total land mass of Canada.

The sliver of red in the maple leaf represents the .02% of land “reserved.”

In Canada, many Indigenous Peoples live on “ Today after colonization and settlers moving All over this country, territories reserves. A reserve is a parcel of land designated by in and clear-cutting trees in Metro Vancouver, the government and assigned to Indigenous groups. were stolen, leaving only tiny Until 1960, Indigenous Peoples were forbidden we are restricted and confined in an area to leave the boundaries of the reserve without the called the Musqueam Indian Reserve number areas of land held in “reserve” accompaniment of an Indian Agent or without possession of an assigned “pass card.” When people 2, and that’s less than 200 hectares. We are for Indigenous Nations. left the confines of the reserve to find food or work the people of this land.” without an agent or passcard, they were arrested and put in jail. ~Larry Grant

22 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 23 Metro Vancouver is on unceded territory. It was never bought, sold or given away in a treaty. These images reflect which parts of Musqueam Territory have been stolen.

24 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 25 be the change LindaFong Early Childhood Educator, University of British Columbia Kristin Webster “ We need to understand what indigenizing Early Childhood Educator, University of British Columbia means. My team all comes from different cultures and each have different values and “ Two years ago, I took an online beliefs. I work with one woman who is course called “Reconciliation Through Japanese and three other women who are Indigenous Education” run through Chinese. But even though three Chinese UBC’s Faculty of Education. It really colleagues and I come from a Chinese lit the fire in me to be the change.” culture, we have very different beliefs and values depending on how we were brought up. So I think one step could be just to talk about it in my workplace more amongst my colleagues.”

26 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 27 Reflections ontheVideo “Identities and Beliefs” opens with Elder Larry What are ways to teach all children about “ Being forced to assimilate once more into Grant speaking of “First Peoples on this land” Indigenous cultures, without reducing culture to followed by the time-lapse map showing the mere history or as a backdrop for entertainment? the pot of multiculturalism just removes and evolution of the takeover of the lands until Elder Larry Grant says, “There are certain things today. Morgan Guerin speaks of embracing dehumanizes, to not understand and respect who that are not for public consumption.” What does he multiculturalism but feeling that, as a First Nations mean? we are. I don’t think anywhere you go in the person, “you are thrown into a pot” and rather than world that would be perceived as being right.” just someone at the table, “we are the host.’” How does understanding that First Nations people Morgan Guerin ~ are the original people of this land affect your views on Canada and multiculturalism?

28 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 29 Going Deeper The White Paper Multiculturalism Unceded In 1969, Prime Minister Pierre Trudeau proposed Trudeau claimed that eliminating “Indian” as a A year later, Prime Minister Pierre Trudeau Unceded means that an area of land or water was a policy paper called, “The White Paper.” It distinct legal status would result in equality among introduced multiculturalism as a government never handed over, sold or agreed to be transferred. proposed the abolition of the Indian Act but was Canadians. Creating equality was never the goal and policy. It was passed as an Act by Prime Minister In 1997, the Supreme Court of Canada ruled that created without any consultation with Indigenous so Indigenous leaders disagreed. Brian Mulroney’s government in 1982. While Aboriginal title was never extinguished in BC and Peoples. It contained no provisions that recognized the immigration, refugee and citizenship policies therefore remains. This means that all of BC is After strong opposition from many Indigenous and honoured the distinct rights of Indigenous and rights recognized and respected diversity in unceded land. When governments or individuals leaders, The White Paper was abandoned in 1970. Peoples. This would have eliminated Indigenous languages, customs and religions, it excluded take unwelcome control of unceded land, they are, The common sentiment amongst Indigenous leaders title and treaty rights, effectively dismantling the Indigenous Peoples as they did not have the full by definition, stealing it. was that The White Paper was just the latest in a legal relationship between Indigenous Peoples and rights of Canadian citizenship. series of attempts at cultural assimilation. Both Residential Schools and multiculturalism Canada. suppressed Indigenous Peoples as original inhabitants on this land. To this day, Indigenous Peoples do not have equal rights of citizenship, nor do they have land rights. Many Indigenous Peoples won’t consider reconciliation without land culture restitution.

30 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 31 Discussion Guide TRC Recommendations Exploring values 51. We call upon the Government of Canada, as 52. We call upon the Government of Canada, What are your family values? an obligation of its fiduciary responsibility, to provincial and territorial governments, and the What are some examples of how your family of develop a policy of transparency by publishing courts to adopt the following legal principles: origin passed these values on to you? legal opinions it develops and upon which it i. Aboriginal title claims are accepted once acts or intends to act, in regard to the scope and the Aboriginal claimant has established What core values do you pass on to the children in extent of Aboriginal and Treaty rights. occupation over a particular territory at a your program? particular point in time. ii. Once Aboriginal title has been established, the burden of proving any limitation on any rights arising from the existence of that title shifts to the party asserting such a limitation.

32 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 33 Suggested Activities When We Were Alone Shi-shi-etko Shin-chi’s Canoe Learn with children about National Indigenous (Ages 4-8) by David Alexander Robertson (Author), (Ages 4-8) by Nicola I. Campbell; illustrated by (Ages 4-8) by Nicola I. Campbell; illustrated by People’s Day (June 21). Julie Flett (Illustrator), HighWater Press Kim LaFave, Groundwood Books Kim LaFave, Groundwood Books Identity is supported when we see ourselves A young girl helps tend to her kokum’s Shi-shi-etko is a young girl who has four days This award-winning book tells the story of six-year- reflected. Here are some suggested First Nations (grandmother’s) garden, she begins to notice things before she leaves home for Residential School. Her old Shin-chi as he heads to Residential School for books to have in the classroom that gently discuss that make her curious. Why does her grandmother family has many teachings to share with her, about the first time with his older sister. It is the sequel to Residential Schools in an age-appropriate manner. have long, braided hair and beautifully colored her culture and the land. Campbell’s Shi-shi-etko. As the children are driven clothing? Why does she speak another language away in the back of a cattle truck, Shin-chi’s sister “Shi-shi-etko” has been made into a short film that Campbell’s story, and illustrations by Kim LaFave, and spend so much time with her family? This is tells him all the things they must remember about can be viewed online at youtu.be/YSG6KoL1Xd4 follow Shi-shi-etko as she absorbs the world a sweet and gentle book that would be suitable for home. Shin-chi knows it will be a long time before around her and collects a “bag of memories” at the very young children to introduce the concepts of he sees his family, not until the sockeye salmon instruction of her grandmother. But she doesn’t Residential Schools and what they took away from return. Shin-chi endures a long year of hard work, take the memories with her. Instead she buries them people. “When We Were Alone” won the Governor hunger and loneliness before returning home to his under a tree, for safekeeping while she is gone. General’s Literary Award for Young People’s family with his sister. Literature in 2017.

34 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 35 3: The Indian Act

“The Doctrine of Discovery is the first document of dehumanization that has carried on through the Western world. It legitimizes these acts of ethnic cleansing.”

~Larry Grant

“The Indian Act defines what an Indian is. It took away from our set of laws that were handed down from our Indian Status Card A Band number, family number and individual ancestors, our way of life and what has kept us as distinct person number are assigned to all Status Indians Musqueam people. The Indian Act lumped us with all of (First Nations Peoples). These numbers, along with our relatives [Indigenous Peoples] across Canada under a photo, are all documented on an Indian Status Card or Certificate of Indian Status. Indian status one banner and one law to categorize and legislate and numbers identify and connect people to their home control. Taking our right to self-govern, as we have always community and family, as well as cover minimal medical and dental expenses. done, away from us.”

~Morgan Guerin

36 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 37 The Doctrine of Discovery and the myth of the savage are foundational to Canadian Colonial policy, a legacy that shapes Canadian society to this day.

Going Deeper The Dehumanizing The Indian Act “Doctrine of Discovery” When Canada became a nation, it created the While the Act also outlines governmental The British monarchy was emboldened by “The unknown and unused by humans. It was through Indian Act. The Indian Act was introduced in obligations to First Nations Peoples, these Age of Discovery” to take over these lands now this “Doctrine of Discovery” that this land was 1876 and designed for the federal government to obligations are often disregarded and these policies known as British Columbia. They believed they had colonized. administer Indian status, oversee local First Nations continue to control Indigenous Peoples through its the rights to these lands and resources, claiming Once the colonial governments established control governments, manage reserve lands and allocate ongoing enforcement. The Indian Act has allowed that it was on behalf of “Christendom.” They didn’t over Indigenous Peoples and lands, they used this as funds. All First Nations people, their lands, waters the government to legally inflict trauma, human question Christian domination over Indigenous justification to transfer lands between other colonial and resources are still governed today by the Indian rights violations, and social and cultural genocide Peoples and their lands. governments. Act. It does not apply to Métis or Inuit Peoples. for almost 150 years. Indigenous lands were treated as “unoccupied” Companies were granted the same power as The Indian Act took the place of previous colonial The Indian Act empowers the Canadian state because the people were not Christians. A person government to claim Indigenous lands. Canadian policies that were designed to eradicate Indigenous to regulate and administer the affairs and day- had to be Christian in order to be considered landmark Hudson’s Bay Company is one example cultures and assimilate people into the dominant to-day lives of registered Indians and reserve “human.” Therefore any lands deemed “unoccupied” of commercial colonialism. society. Because of the Indian Act, First Nations communities. could be “discovered” as if it had been previously Peoples do not have the same rights as other Canadians.

38 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 39 Buffy Sainte-Marie | Cree • First Indigenous woman to win an Oscar, with her song “Where I Belong” Daphne Odjig | Odawa-Potawatomi • First Indigenous woman to have a solo show at the National Art Gallery Ellen Nee | Kwakwaka’wakw • First professionally recognized Indigenous people woman to carve totem poles

“ Women are the matriarchs of our Nations. This Before contact with Europeans, Indigenous matrilineal societies were commonplace for really shapes our governance and how we care hundreds of generations. A matrilineal society for our communities and peoples. We don’t see means family lineage is passed through the mother, Melanie Mark | Nisga’a, Gitxsan, Cree Charlotte Edith Anderson Edith Blondin-Andrew | Dene • and women hold a strong place in these societies. & Ojibway • First Indigenous woman Monture | Mohawk, Six First Indigenous woman elected that role being recognized and honoured the way elected to the BC Legislative Assembly Nations • First Indigenous to the Parliament of Canada With the Indian Act, women were forbidden to carry woman nurse that it was traditionally. There’s a lot of work to out their roles as keepers of stories, songs, names, regain women’s place in First Nations societies teachings and family lineage, breaking down much of the structure of Indigenous communities. but we see women stepping up to the challenge.

~Larry Grant

Mary Two-Axe Early • First woman to Private Mary Greyeyes | Muskeg Lake Cree • First Indigenous challenge the Royal Commission on gender woman to join the Canadian Women’s Army Corp Olive Dickason | Métis • First Indigenous discrimination and win back her status woman to become a full University 40 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS Professor, University of Alberta 41 TRC Calls to Action be limited to, the following commitments: i. Repudiate concepts used to justify European 17. We call upon all levels of government to enable sovereignty over Indigenous lands and residential school survivors and their families to peoples such as the Doctrine of Discovery reclaim names changed by the residential school and terra nullius. system by waiving administrative costs for a period of five years for the name-change process ii. Adopt and implement the United Nations Reflections onthe Film and the revision of social identity documents, Declaration on the Rights of Indigenous such as birth certificates, passports, driver’s Peoples as the framework for reconciliation. Knowing that the Indian Act stripped many licenses, health cards, status cards, and social iii. Renew or establish Treaty relationships Indigenous women of their strength-based roles, insurance numbers. how can we honour the work of all women at every based on principles of mutual recognition, level? Royal Proclamation and Covenant mutual respect, and shared responsibility of Reconciliation for maintaining those relationships into the Why might some Indigenous women who are future. actively engaging in decolonizing strategies and 45. We call upon the Government of Canada, on cultural revitalization resist having their grassroots behalf of all Canadians, to jointly develop iv. Reconcile Aboriginal and Crown work blended with non-Indigenous groups? with Aboriginal peoples a Royal Proclamation constitutional and legal orders to ensure of Reconciliation to be issued by the Crown. that Aboriginal peoples are full partners in A proclamation would build on the Royal Confederation, including the recognition Proclamation of 1763 and the Treaty of and integration of Indigenous laws and legal Niagara of 1764, and rearm the nation-to-nation traditions in negotiation and implementation relationship between Aboriginal peoples and the processes involving treaties, land claims, Crown. A proclamation would include, but not and other constructive agreements.

42 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 43 people Discussion Guide Suggested Activities What do you think about the Doctrine of Discovery Elder Larry Grant uses the term “ethnic cleansing.” Talk with the children in your program about Take children on trips to educational exhibitions. and the Indian Act? How does learning about it The Truth and Reconciliation Commission of powerful women in the world and how to honour For example, the Museum of Anthropology at UBC, make you feel, wonder and think differently about Canada uses the term “cultural genocide.” How do them. Museum of Vancouver, and other local and visiting Canada? these terms fit with your understanding of Canada? exhibitions. On Mother’s Day, plan activities that explore the How do you respond to hearing these words used? role of mothers around the world. Take children to visit the woodland setting at Stanley Park on Brockton Point.

44 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 45 4: Residential Schools, 60’s Scoop and the Legacy of Children In Care

“ Understanding the The Sixties Scoop refers to the practice of taking “ By losing your children, you lose all things. You lose your future, Indigenous children from their families and placing you lose all things of value. When your children are taken away, impacts and the results of them in foster homes or putting them up for Residential Schools and adoption, beginning in the 1960s and continuing your life skills change. You no longer have a responsibility to take until the late 1980s. the 60s scoop is important, care of those children and you lose those life skills. As well, the because the impacts and the Approximately 20,000 children were fostered children that were in the Indian Residential School basically lost all or adopted out to primarily white, middle-class their life skills because they became institutionalized. And when effects are still there. So families within Canada, the USA and Western colonialism isn’t dead. It’s Europe. This practice continues and Indigenous they come out as adults, they don’t have life skills, they don’t have children are vastly overrepresented in the care a family connection, they don’t have cultural connection, they don’t have spiritual very much alive.” of children and family service ministries across Canada. One of the legacies of Residential Schools connection, and they don’t have connection to the land that they originate from.” ~Karen Isaac is that many parents remain wary about involvement in the education system, and have a deep mistrust of ~Larry Grant these ministries.

46 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 47 Today there are more Indigenous children living in the care of the children and family service Cindy Blackstock ministries than at the Executive Director, First Nations Child height of the residential and Family Caring Society of Canada school system. “ State removal of First Nation, Métis “ The ripple effect of the Indian and Inuit children has happened in three Residential Schools will live with phases in Canada. The first phase was me forever. My grandmother and the Residential School System for which my mother were both products of the Prime Minister has acknowledged Today, the Canadian Human Rights the Indian Residential School, so is cultural genocide. There is layover Tribunal is saying that the federal they didn’t have that experience of with the 60s scoop. We had social government is underfunding child welfare mothering. You can’t teach something, workers that were not trained well. so significantly, about 70 cents on the you can’t pass something down that We had families on reserves suffering dollar compared to other kids, and that you didn’t experience yourself. It multigenerational trauma that was not is leading to another phase of mass wasn’t a lived experience. One of my being addressed or acknowledged. We removals of First Nations children from life personal goals is to make sure that also had the inequitable services on their families. So there are three phases my grandchildren don’t have to live reserve which created a whole cascade to this very tragic story.” with those experiences.” where mass removals of children

happened. ~Tammy Harkey

48 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 49 Going Deeper TRC Introduction The TRC Report “For over a century, the central goals of Canada’s destroy the political and social institutions of the After a six-year investigation, the Truth and schools were created for the purpose of separating Aboriginal policy were to eliminate Aboriginal targeted group. Land is seized, and populations Reconciliation Commission report concluded, “The Aboriginal children from their families, in order governments; ignore Aboriginal rights; terminate are forcibly transferred and their movement is Canadian government pursued this policy of cultural to minimize and weaken family ties and cultural the Treaties; and, through a process of assimilation, restricted. Languages are banned. Spiritual leaders genocide because it wished to divest itself of its linkages, and to indoctrinate children into a new cause Aboriginal peoples to cease to exist as are persecuted, spiritual practices are forbidden, legal and financial obligations to Aboriginal people culture, the culture of the legally dominant Euro- distinct legal, social, cultural, religious, and and objects of spiritual value are confiscated and and gain control over their lands and resources. If Christian Canadian society, led by Canada’s first racial entities in Canada. The establishment and destroyed. And, most significantly to the issue every Aboriginal person had been ‘absorbed into prime minister, Sir John A. Macdonald. The schools operation of residential schools were a central at hand, families are disrupted to prevent the the body politic,’ there would be no reserves, no were in existence for well over 100 years, and many element of this policy, which can best be described transmission of cultural values and identity from treaties and no Aboriginal rights.” successive generations of children from the same as “cultural genocide.” Physical genocide is the one generation to the next. In its dealing with communities and families endured the experience Established in the 1880s, the Residential School mass killing of the members of a targeted group, Aboriginal people, Canada did all these things.” of them. That experience was hidden for most of system was set up by the Canadian government and and biological genocide is the destruction of the Canada’s history, until survivors of the system administered by churches. group’s reproductive capacity. Cultural genocide were finally able to find the strength, courage, and is the destruction of those structures and practices “Canada’s residential school system for Aboriginal support to bring their experiences to light in several that allow the group to continue as a group. children was an education system in name only thousand court cases that ultimately led to the States that engage in cultural genocide set out to for much of its existence. These residential largest class-action lawsuit in Canada’s history.”

50 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 51 culture

TRC Calls to Action Child welfare 1. We call upon the federal, provincial, territorial, iv. Ensuring that social workers and others reasons for apprehension, the total spending on ii. Require all child-welfare agencies and and Aboriginal governments to commit to who conduct child-welfare investigations preventive and care services by child-welfare courts to take the residential school legacy reducing the number of Aboriginal children in are properly educated and trained about agencies, and the effectiveness of various into account in their decision making. the potential for Aboriginal communities interventions. care by: iii. Establish, as an important priority, a and families to provide more appropriate i. Monitoring and assessing neglect 3. We call upon all levels of government to fully requirement that placements of Aboriginal solutions to family healing. investigations. implement Jordan’s Principle. children into temporary and permanent care v. Requiring that all child-welfare decision be culturally appropriate. ii. Providing adequate resources to enable 4. We call upon the federal government to enact makers consider the impact of the Aboriginal communities and child-welfare Aboriginal child-welfare legislation that 5. We call upon the federal, provincial, territorial, residential school experience on children organizations to keep Aboriginal families establishes national standards for Aboriginal and Aboriginal governments to develop and their caregivers. together where it is safe to do so, and to child apprehension and custody cases and culturally appropriate parenting programs for keep children in culturally appropriate 2. We call upon the federal government, in includes principles that: Aboriginal families. environments, regardless of where they reside. collaboration with the provinces and territories, i. Affirm the right of Aboriginal governments iii. Ensuring that social workers and others to prepare and publish annual reports on the to establish and maintain their own child- who conduct child-welfare investigations number of Aboriginal children (First Nations, welfare agencies. are properly educated and trained about the Inuit, and Métis) who are in care, compared history and impacts of residential schools. with non-Aboriginal children, as well as the

52 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 53 Image used with permission of FNHA Discussion Guide “Residential Schools, 60s Scoop and the Legacy of Jordan’s Principle is that all children, wherever they The legacies of Indigenous children being removed Kids in Care” began with news footage about the live in Canada, should have equitable funding for from families through Residential Schools, the 60s Reflections Truth and Reconciliation Report and Calls to Action their care and education. Do you think the Principle scoop and the Ministry of Children and Families from 2015. Have you ever heard about or read any is fair? Do you think all children, wherever they live continue to have a massive effect on families. What part of these documents before? in Canada, should have equitable funding for their are some of the emotional challenges that stem from care and education? To find out more about Jordan’s these colonial policies? ontheVideo Dr. Cindy Blackstock is an outspoken advocate for Principle in BC, go to: fnha.ca/jordansprinciple indigenous children. Have you ever heard her speak What are some of the links between poverty and the on the radio or television? Information about her The First Nations Child and Family Caring Society removal of children from a home? work can be found at: fncaringsociety.com is working to provide resources to empower children, youth and families. What can early childhood educators in Vancouver do to support equity for all children?

54 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 55 culture

Suggested Activities Invite the Urban Native Youth Association (UNYA) Watch the short animations and find out Young Women’s Drum Group to come and more about Jordan’s Principle in BC at: share their songs with your program. Ask, upon fnha.ca/jordansprinciple invitation, what would be a respectful amount for an Participate in Orange Shirt Day at the end of honorarium. September: orangeshirtday.org

56 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 57 5: The Future of Early Childhood Education

Andrea Reimer Vancouver City Councillor “ As part of my commitment to reconciliation, I committed to learning the local language of the Squamish Nation. It’s been amazing to learn some of the language and to learn how to create “ It’s important for early childhood educators to try The City of Vancouver was designated a City of this bridge between the past and this modern to understand this painful history because it is very Reconciliation when the framework was adopted by Council on July 8, 2014. The designation and present. But knowing that that bridge has to go much a part of our experience today. There are a commitment followed the Year of Reconciliation over a lot of pretty challenging territory that the lot of strengths that we bring to the table in terms in Vancouver from June 2013 to June 2014. http://vancouver.ca/people-programs/city-of- trauma caused by colonization, and trying to sort of the families and the children we work with, and reconciliation of knit together a future that makes some sense the values that we have as Indigenous people.” of all that.” ~Karen Isaac Language 58 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 59 In 2008, the Truth and Reconciliation Commission “ When I first started, I was like a bull “ We need to work together and to be a part of Canada was created through the Residential in a china shop. I just charged right of the solution in creating dialogue and Schools Settlement Agreement. Its mandate was to inform all Canadians about what happened at into it. I didn’t really know what I was a better understanding of each other and Indian Residential Schools. In 2015, the Truth and “Knowing about doing but I was very passionate that the the self-worth of each other as human Reconciliation Commission of Canada released its and hearing final report including 94 calls to action. children needed to know. Now, I’m at beings.” the stories of a stage where I’m going back to school Larry Grant Residential Schools, all the land, those and engaging in learning around it. My ~ claims and battles that we have, I’m not next step is building that engagement “ If we create safe spaces, we can build fully cognizant of what that means. I with the kids. I went to the Museum of confidence in our little people. That’s think many of us haven’t fully grasped Anthropology and did the Musqueam the future.” what it means to indigenize.” teaching kit.” LindaFong Tammy Harkey ~ ~Kristin Webster ~

60 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 61 Going Deeper Suggested The Reconciliation Pole DevelopActivities and share a statement of how your ForDo you know Discussion what the United Nations Declaration The Reconciliation Pole was carved on an 800-year- The bottom half of the pole shows a salmon, bear practice, program, community and mainstream on the Rights of Indigenous Peoples is? old red cedar tree by Haida artist, 7idansuu, James and raven, and represents the time before Indian ECE must change in an era of reconciliation. Many people working in Vancouver are newcomers. Hart. Indigenous family members affected by Residential Schools. The middle of the pole holds Take your children to see the Reconciliation Pole What do people learn about Canada before they Residential Schools were invited to hammer copper the school house Hart’s grandfather attended. Hart at UBC’s Museum of Anthropology. arrive? How accurate is that information? Do people nails into the 55-foot-pole as symbols of children carved students into the pole holding their hands learn about Indigenous Peoples and Canada’s who died in the schools. The pole holds thousands above the school. On the top half of the pole, Read the United Nations Declaration on the treatment of them? of those copper nails. The storyline on the pole representing the time after Residential Schools, we Rights of Indigenous Peoples. shows the periods before, during and after the see spirits, family and a canoe. Read the TRC Final Report and the 94 Calls to Indian Residential School system. On the very top of the pole is an eagle about to take Action. flight. The eagle represents to Hart “the power and Add the name of the shared and overlapping determination needed to look towards the future.” Territories and Nations to your centre’s materials. The Reconciliation Pole lives on the Musqueam Introduce your new learnings about Indigenous Territory at the University of British Columbia. Peoples into your program: art, food, language, respect for the land, and shared values.

62 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 63 TRC Calls to Action Newcomers to Canada 12. We call upon the federal, provincial, territorial, iv. The preservation, revitalization, and 44. We call upon the Government of Canada to 93. We call upon the federal government, in and Aboriginal governments to develop strengthening of Aboriginal languages and develop a national action plan, strategies, and collaboration with the national Aboriginal culturally appropriate early childhood education cultures are best managed by Aboriginal other concrete measures to achieve the goals of organizations, to revise the information kit programs for Aboriginal families. people and communities. the United Nations Declaration on the Rights of for newcomers to Canada and its citizenship Indigenous Peoples. test to reflect a more inclusive history of the v. Funding for Aboriginal language initiatives diverse Aboriginal peoples of Canada, including Language and culture must reflect the diversity of Aboriginal information about the Treaties and the history of languages. 13. We call upon the federal government to Professional Development and residential schools. acknowledge that Aboriginal rights include 15. We call upon the federal government to appoint, Training for Public Servants 94. We call upon the Government of Canada Aboriginal language rights. in consultation with Aboriginal groups, an 57. We call upon federal, provincial, territorial, and to replace the Oath of Citizenship with the Aboriginal Languages Commissioner. The 14. We call upon the federal government to enact an municipal governments to provide education following: commissioner should help promote Aboriginal Aboriginal Languages Act that incorporates the to public servants on the history of Aboriginal languages and report on the adequacy of federal I swear (or affirm) that I will be faithful and following principles: peoples, including the history and legacy funding of Aboriginal-languages initiatives. of residential schools, the United Nations bear true allegiance to Her Majesty Queen i. Aboriginal languages are a fundamental 16. We call upon post-secondary institutions to Declaration on the Rights of Indigenous Elizabeth II, Queen of Canada, Her Heirs and and valued element of Canadian culture and create university and college degree and diploma Peoples, Treaties and Aboriginal rights, Successors, and that I will faithfully observe society, and there is an urgency to preserve programs in Aboriginal languages. Indigenous law, and Aboriginal Crown relations. the laws of Canada including Treaties with them. This will require skills-based training in Indigenous Peoples, and fulfill my duties as a Canadian citizen. ii. Aboriginal language rights are reinforced by Reconciliation intercultural competency, conflict resolution, the Treaties. human rights, and anti-racism. Canadian Governments and the United Nations iii. The federal government has a responsibility Declaration on the Rights of Indigenous People to provide sufficient funds for Aboriginal- 43. We call upon federal, provincial, territorial, language revitalization and preservation. and municipal governments to fully adopt and implement the United Nations Declaration on the Rights of Indigenous Peoples as the framework for reconciliation.

64 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 65 Links and Resources Children’s books UN Declaration On The Rights Of Indigenous Jordan’s Principle in BC The Two Sisters Blackflies Peoples fnha.ca/jordansprinciple E. Pauline Johnson, Illustrations by Sandra Butt Robert Muncsh, Illustrations by Jay Odjick http://www.un.org/esa/socdev/unpfii/documents/ 1.866.913.0033 DRIPS_en.pdf Orange Shirt Day, every September 30 Dipnetting with Dad P’ésk’a and the First Salmon Ceremony Truth and Reconciliation Commission Report and OrangeShirtDay.ca Willie Sellars, Illustrations by Kevin Easthope Scot Ritchie Calls to Action Reconciliation through Indigenous Education, UBC trc.ca/websites/trcinstitution/index.php?p=3 What’s the Most Beautiful Thing You Know Orca Chief Faculty of Ed thRough EdX which is a MOOC About Horses Roy Henry Vickers & Robert Budd National Centre for Truth and Reconciliation (massive open online course) Richard Van Camp, Illustrations by George nctr.ca http://pdce.educ.ubc.ca/reconciliation/ Littlechild When We Were Alone Cindy Blackstock’s organization, First Nations “Canada MP gives speech in Mohawk language in David A. Robertson, Illustrations by Julie Flett Caring Society parliamentary first”, The Guardian, June 2, 2017 I Am Not a Number fncaringsociety.com Jenny Kay Dupuis and Kathy Kacer, Illustrations Shi-shi-etko by Gillian Newland Nicola I. Campbell, Illustrations by Kim LaFave

A Promise is a Promise Shin-chi’s Canoe Robert Muncsh and Michael Kusugak, Illustrations Nicola I. Campbell, Illustrations by Kim LaFave by Vladyana Krykorka

66 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 67 COLONIZATION HOUSE POST MÉTIS Taking control of people, land and waters by an A carved pole that has a story and a purpose to mark A person who is of mixed ancestry with Indigenous outside entity who then occupies the land and significant events. Their origin is structural and not ties, distinctly different than First Nations or Inuit Glossary dominates the people. freestanding. It is not a totem pole. Peoples. NATIVE ABORIGINAL CULTURE INDIAN A slightly dated term used to describe Indigenous A dated term to describe Indigenous Peoples. The customs, arts, social institutions, and A term used by government to define Indigenous achievements of a particular nation, people or other Peoples, based on the misconception by Columbus Peoples. ALLY social group. that he had reached the Indies. POTLATCH Someone who acts in solidarity with people whom A Potlatch is a gathering of Indigenous people used they may not share an origin. An ally respects the DECOLONIZE INDIAN ACT to mark an event (birth, death, passing on of land distinct cultures of others and works in a non- Exposing the effects of colonization, healing from The governing Act used to maintain control over rights or title). It is not a “potluck.” Potlatches have oppressive way. the injuries inflicted by colonization, and seeking Indigenous Peoples in Canada, even though they are to affect the institutions that enforce ongoing not “Indians.” always been held as both political and ceremonial ASSIMILATE colonization. events. They are foundational to many First Nations To bring into conformity with the customs and INDIGENOUS in BC. attitudes of a group. In this case, to blend in and DOCTRINE OF DISCOVERY The term used to describe the Peoples who are the POWWOW become the same as all other Canadians, without See description on p. 39, the document created to original inhabitants of the land before colonization. perpetuate the idea that any land without Christian A gathering of people with dancing, drumming and distinction. INUIT inhabitants was “discoverable.” singing. While they are not original to the Northwest CEDED The term used to describe the Peoples who are the Coast of BC, they have become commonplace To have given up power or territory. ELDER original inhabitants of the North and Arctic (used to and, in urban settings, are often public events with A recognized senior figure who holds traditional be incorrectly referred to as Eskimos). cultural sharing. CITIZENSHIP teachings and knowledge, and shares generously JORDAN’S PRINCIPLE The position or status of being a citizen of a with others. RECONCILIATION particular country. Jordan’s Principle aims to make sure First Nations An ongoing individual and collective process that FIRST NATIONS children and youth with unmet needs can access requires participation from all those affected by the COAST SALISH A more current term to describe Indigenous Peoples services without delay. In December 12, 2007, Residential School experience (as defined by the The Indigenous Peoples of the Pacific Northwest although still problematic in that the concept of the House of Commons supported a motion that TRC). Coast who come from British Columbia and Nation is not Indigenous and the term fails to affirmed a child-first principle named after Jordan spanning into the U.S. states of Washington and recognize how all the various groups are unique. River Anderson, a five-year-old boy from Norway Oregon. There are many separate Nations under the House Cree Nation in Manitoba. It is now law. affiliation of Coast Salish. The Musqueam, Tsleil- Waututh and Squamish are amongst them.

68 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 69 RESIDENTIAL SCHOOLS TERRITORY In Canada, the Indian Residential School system The traditional land and waters occupied and lived was a network of boarding schools created by the on by Indigenous Peoples. Canadian government to assimilate Indigenous TREATY children into European society. The network was A negotiated agreement that sets out the rights, About the People funded by Canada’s Department of Indian Affairs responsibilities and relationships of Aboriginal and administered by Christian churches, beginning people and the federal and provincial governments. in 1880 and continuing until the late 1990s. In most of BC there were no treaties made and Interviewed RESILIENT where there were treaties signed, they were often Able to withstand and recover from difficult or not honoured. They were often broken and created adversarial conditions. through trickery and coercion. Elder Larry Grant Linda Fong Larry Grant, Musqueam Elder, was born and raised Linda was born in Vancouver to Chinese TRUTH RESERVE in Musqueam traditional territory by a traditional immigrants. Her mom, dad and grandparents raised What actually happened A parcel of land put aside for Indigenous Peoples hən̓q̓əmin̓əm̓ speaking Musqueam family. After her on leased farm lands on the Musqueam Indian but held in ownership by the government. TRUTH & RECONCILIATION COMMISSION four decades as a tradesman, Larry enrolled in the Reserve. She has many wonderful memories of RURAL AND REMOTE OF CANADA (TRC) First Nations Languages Program, which awoke his growing up on the farm next to the Fraser River. In Canada, many Indigenous Peoples live outside of A component of the Indian Residential Schools memory of the embedded value that the hən̓q̓əmin̓əm̓ She is married to Thomas and has four sons. She urban centres both on and off reserve. Settlement Agreement, its mandate is to inform language has to self-identity, kinship, culture, remains connected to the Musqueam Nation and is all Canadians about what happened in Indian territory, and history prior to European contact. pleased to see her sons continue that relationship SETTLER Residential Schools (IRS). The Commission with the next generation. A term used to more accurately describe those who He is presently assisting in revitalizing hən̓q̓əmin̓əm̓ will document the truth of survivors, families, are not Indigenous but who have come to live in in the Musqueam Language and Culture Department, communities and anyone personally affected by the Canada. While many people are descendants of and co-teaching the introductory hən̓q̓əmin̓əm̓ course IRS experience. Settlers or newcomers, these terms acknowledge through UBC. Larry is the Elder-in-Residence at that they are not Indigenous. UNCEDED UBC’s First Nations House of Learning. He is a To have never given up power or territory. In Faculty SIXTIES SCOOP relation to the lands in Canada, it was not given up The practice of taking (“scooping up”) Indigenous Fellow at St. John’s College, and the inaugural willingly. children from their families and placing them in Honorary Life Fellow for Green College. In 2010, foster homes or adoption, beginning in the 1960s URBAN he received the Alumni Award of Distinction from and continuing until the late 1980s. In Canada, many Indigenous Peoples live outside Vancouver Community College, and in 2014, he of their traditional territories and off reserve in became an Honorary Graduate from the Native cities, towns and other urban areas. Indian Teacher Education Program (NITEP) at UBC.

70 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 71 About the People Interviewed About the People Interviewed Morgan Guerin Tammy Harkey Karen Isaac Andrea Reimer Morgan Guerin, is Musqueam with strong familial Tammy is a successful educator and proud Karen Isaac, a Migmaq from the Gaspe region of First elected to Vancouver City Council in 2008 roots throughout the region. These roots and the Musqueam mother and grandmother. She is Quebec, has over 20 years of experience working with Mayor Gregor Robertson, Councillor Andrea teachings passed on to him by his ancestors guide passionate about ensuring that Indigenous learners with Aboriginal organizations at national and Reimer previously was elected to the Vancouver his work. He is an avid outdoorsman, fisherman have the support they need in order to achieve their provincial levels. In 1999, Karen joined the BC School Board under the Green Party banner, a first and hunter; he uses hunting and time on the land as maximum potential in society. Aboriginal Child Care Society (BCACCS), a non- in Canada. She was Vancouver’s first permanent a way of bridging ancestral teachings with current profit organization established in 1995 by the First Deputy Mayor and currently chairs the City’s Policy Tammy is currently the Dean of Student Services generations of Musqueam. Nations Summit to administer BC’s $12 million and Strategic Priorities Committee. and Registrar for the NEC Native Education allocation of the First Nations/Inuit Child Care Morgan serves his community in a variety of College. She has a minor in Early Childhood Andrea has been the lead councillor on a number Initiative. capacities and grounds his work in traditional Education, a Master’s Degree in Curriculum and of nationally and globally significant initiatives Musqueam values, believing there are no shortcuts Instruction, and is currently a PHD candidate Between 1996 and 2000, BCACCS helped oversee including the multiple award-winning Greenest nor replacement for time spent with community at Simon Fraser University. She serves on the the creation of 800 new licensed childcare spaces City Action Plan, and Vancouver’s City of members. As an Aboriginal Fisheries Officer for Dogwood 25 Board of Directors, the Indigenous in 57 BC First Nations communities. BCACCS Reconciliation framework which has inspired many 20 years, he ensures the safety of community Adult and Higher Learning Association Board of continues to support Indigenous communities and other municipalities, and the largest expansion of members on the water, oversees access to resources, Governors, the Canadian Women’s Foundation early childhood educators by providing culturally municipal childcare seats in Canada. species conservation and rehabilitation, and habitat Board of Directors and the Simon Fraser University focused early childhood education and care Andrea is also appointed to Metro Vancouver restoration. Since being elected in 2012 Morgan Aboriginal Steering Committee. Tammy is resources, training, networking and policy analysis Regional District board, where she serves as the has served as a Councillor for the Musqueam First committed to the advancement of her community and research. Vice Chair of the Climate Action Committee. Nation where he focuses on building a strong, with a conscious recognition of the past, an She sits on the advisory committees of several sustainable, and culturally grounded Musqueam awareness of the present day needs, and a vision for organizations including the YWCA’s Culture Shift community for future generations. a better tomorrow. project. Nationally, she sits on the Green Municipal Fund Council which awards federal dollars for green infrastructure.

72 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 73 About the Project Teresita Nidua Kristin Webster and Partners Teresita Nidua migrated to Canada with her husband Kristin Webster has been in the field of early These five short films started with a series of in their willingness to share thoughts on cultural and two sons in 1988. She was a high school teacher childhood education for close to 30 years, 15 of conversations at City of Vancouver’s Good Start competency and early childhood education. and after earning her Masters Degree, became a those as a senior supervisor for UBC Child Care Partnership meetings. Those early conversations Special thanks to our gracious hosts the Musqueam university instructor in the Philippines. Her career Services. She has been passionate about Indigenous were rooted in the common goal to provide high People who helped with logistics for the films and in Early Learning started in Calgary, Alberta from Place and Reconciliation in the Early Years since quality child care programs that best support generously shared their resources and information. 1989-1994 and continued in Vancouver from 1995 2013, and was recognized with the award of mothers and families. And, to those shared insights into history, culture, to 2017 at Collingwood Neighbourhood House Innovation at the 2016 BC Childcare Awards of Sharon Gregson and Mary Burgaretta discussed colonialism, and hopes for the future – our heartfelt where she was a Program Manager until retirement. Excellence. Currently she is in the Bachelor of the important role of early childhood educators and gratitude. ECED program at Capilano University, and presents Teresita is a strong advocate for quality universal how they could deepen their work of caring for at various conferences about her work with children And, to the amazing team at BC Aboriginal Child childcare. She was a speaker in various forums on young children by being aware of the Musqueam, related to this important topic. Care Society (without whom the project could not child care, the most recent being the Vancouver Squamish, and Tsleil-Waututh land they practice have been started), thank you so very much for the Stroller Brigade. Teresita is a member of the She was born and raised in Vancouver, loves nature on. They were both cognizant of how crucial brain-storming, the meetings, and for sharing your ECEBC, Coalition of Child Care Advocates, and a and animals, sunshine and laughter, her friends it is that educators have historically accurate knowledge and insights about First Nations and the CUPE steward. She was also a member of the CNH and family, and recently added Grandma to her list information about First Peoples and Colonization. importance of early childhood education. Green Team and Labour-Management Committee. of proud moments. She also acknowledges it is a These resources are birthed out of those early She was a recipient of Leadership Award given by privilege to be here in this place, occupying these conversations. Thank you to the City of Vancouver and the the Bhayana Family Foundation of the United Way unceded lands as a non-Indigenous person. Vancouver Coastal Health Authority for funding this There are many people to thank for the generosity Lower Mainland. important project. of sharing their expertise, knowledge and time. The people interviewed demonstrated their leadership

74 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS 75 About the Project and Partners “This Land” booklet was written by Jada-Gabrielle Pape (Saanich and Snuneymuxw Nations) and Katherine Dodds (Irish/Scottish settler descent). Layout and graphic design by Terry Sunderland. Dragonfly illustration adapted from original artwork by Coast Salish artist Chris Paul, of the Tsartlip Nation. Thank you to: Sharon Gregson Vanessa Campbell Graham Giles Sandy Haksi Lantern Films Team: Lyana Patrick May Farrales Jessica Hallenbeck Dave Rodden-Shortt Dan Brittain Kelsey Sparrow DrawingWisdom.ca/ThisLand

76 THIS LAND A COMPANION RESOURCE FOR EARLY CHILDHOOD EDUCATORS drawingwisdom.ca/thisland