DOCSLIB.ORG

Indigenous Connect News November 2015

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

INDIGENOUS CONNECT NEWS NOVEMBER 2015 Creating Pathways for Indigenous Success It has been busy a few months at the University of Manitoba, especially on the Indigenous Achievement front! In September, my office partnered with the Access Program and the Engineering Access Program (ENGAP) to celebrate their milestone anniversaries for Indigenous Homecoming. Dr. Lisa Monkman, a family physician and an Access alumna, and Jerry Henderson, an Engineer and ENGAP alumnus, were the invited guest speakers. Both shared their life journeys to a full house of students, faculty and community at Migizii Agamik - Bald Eagle Lodge. Celebrating the U of M’s Indigenous alumni is a great way to motivate a new generation of Indigenous students. Dr. Deborah G. Young Lisa Monkman and Jerry Henderson are exceptional role models Executive Lead, Indigenous Achievement and community leaders. From a Strategic Planning and Enrolment Management In October, the U of M announced its “Front and Centre” perspective, the University is moving forward on developing philanthropic campaign, which includes a $17.5 million implementation plans to support the various commitments Indigenous Success Fund (ISF) and $35 million to support the outlined in both Taking Our Place and the Strategic Enrolment development of the National Centre for Truth and Reconciliation Management Plan (SEM). Indigenous Achievement is featured (NCTR). The ISF will provide scholarships and bursaries, establish prominently in both, and the development of a five-year connections with Indigenous youth through mentorship and Creating Pathways Implementation Plan is underway. This plan outreach programs, and facilitate the transition from early years will build upon the activities we identified at last summer’s through to post-secondary education. strategic planning sessions. The NCTR had its official opening November 3-4, 2015. On An important dialogue that our University needs to have is the first day, Survivors were honoured through a traditional how to integrate Indigenous perspectives into our learning ceremony, and Phil Fontaine, former National Chief of the environment. Indigenous Awareness Week, scheduled for Assembly of First Nations, was acknowledged for his trailblazing January 25-29, 2016, will focus entirely on this important role in bringing awareness to Canada’s Residential School subject. My office is also partnering with University of Manitoba system. The day ended with a panel discussion on reconciliation. Aboriginal Students’ Association (UMASA) and University of Day two saw more than 2,000 students and educators from Manitoba Student Union (UMSU) to host a series of “sharing across the province come together to learn about Residential circles” on Indigenizing the curriculum. Details will be posted Schools. The NCTR will be the home of the Truth and shortly, so stay tuned! Reconciliation Commission of Canada’s (TRC’s) four million historical records, 7,000 residential school testimonies, and gifts I hope you enjoy the Indigenous Connect Newsletter. that were collected throughout the life of the TRC. Deborah G. Young Executive Lead, Indigenous Achievement UNIVERSITY OF MANITOBA, INDIGENOUS ACHIEVEMENT umanitoba.ca/indigenous SUPPORTING INDIGENOUS STUDENTS SUPPORTING INDIGENOUS STUDENTS Indigenous Student Centre programming Science Research Talks at Migizii Agamik Science Research Talks at Migizii Agamik are a huge success. Join us Mondays at 12:30 PM to learn about current research in full swing opportunities with scientists at the University of Manitoba and about undergraduate research awards. The talks will take place in the Circle Room in Migizii Agamik. Light refreshments will be served. The Indigenous Student Centre has been buzzing with activity this semester. Programs such as Zongiigabowen (We’re Standing Strong), Full Moon Ceremonies, Fireside Chats, and Science Research Talks are attracting a wide-range of students, faculty and Schedule Researcher Department Topic staff to Migizii Agamik - Bald Eagle Lodge. November 23, 2015 Dr. Scott Kroeker Chemistry In resonance with the Earth: NMR spectroscopy Zongiigabowen is a wellness group for Indigenous men. The group and materials research. comes together weekly to explore their strengths and to examine what it means to be Indigenous men. Participants are encouraged November 30, 2015 Dr. Jay Kormish Biological Sciences Big ideas from little worms: lessons learned in to address issues that will assist them in achieving their academic organ development and plant parasites. goals and to successfully take on challenges. New members are welcome at anytime. Meetings take place in the Circle Room, every Thursday from 5 PM - 6:30 PM until December 10, 2015. For more For more information contact information, please contact Carl Stone: [email protected] or Justin Rasmussen: (204) 230-2505 204-318-2928. [email protected] Christine Cyr, director of the Indigenous Student Centre, invites women to learn more about Full Moon Ceremonies. Full Moon Ceremonies are a time for women to honour themselves, other Orientation events a huge success women and their relationship with Grandmother Moon. They are As part of this year’s orientation activities, the a time to come together and celebrate life. There are two more Indigenous Student Centre (ISC) hosted Indigenous Full Moon Ceremonies this calendar year. They will take place on Celebration Stations. Three stations were set up Wednesday, November 25, 2105 and Tuesday, December 22, 2015. around campus, each featuring a different activity. Answers to some frequently asked questions about Full Moon Upon completing an activity, students were given one Ceremonies and what you need to prepare if you’re planning on of the tools (bowl, spoon, cup) that they would need attending can be found at umanitoba.ca/indigenous or you can for a Feast that would take place at the end of the email [email protected] to ask Christine any questions event. directly. Carl Stone, Indigenous Student Advisor, shares traditional knowledge during Fireside Chats. (Photo by Justin Rasmussen) “The stations were very successful,” says Christine Returning to the Indigenous Student Centre this year are the Cyr, director of the Indigenous Student Centre. Fireside Chats: Talks on Indigenous Knowledges. These talks take “Participants loved the hands-on and fun activities. place Tuesdays from 11:30 AM until 12:30 PM in Migizii Agamik They were able to engage with students leaders as - Bald Eagle Lodge. The Fireside Chats are lead by Elders and well as Elders – it was awesome!.” Traditional teachers. The following is the schedule for the remainder Teepee raising in preparation for the Indigenous Celebration Stations. At one station Blair Robillard led sessions on of the calendar year: Traditional Indigenous Games. The Metis University Students Association and ISC brought in Dean Davis The Feast gives staff, faculty and the community and opportunity to November 24, 2015: Elder Norman Meade to teach the basics of jigging at the Métis station. The acknowledge, welcome and celebrate new and returning Indigenous December 1, 2015: Dr. Michael Hart third station tested students’ knowledge of Indigenous students. It is a chance for students to start building relationships and pop culture. making connections that will be a valuable resource to them as the pursue careers in health. EXTENDED HOURS: The second annual ISC/Centre for Aboriginal Health Education orientation event was held at Bannatyne The Indigenous Student Centre is now open until 7 PM on Wednesdays. campus for First Nations, Métis and Inuit students Advising services are available. in the Faculty of Health Sciences. Twenty-seven Indigenous students attended a Welcome Feast. UNIVERSITY OF MANITOBA, INDIGENOUS ACHIEVEMENT umanitoba.ca/indigenous SHARING INDIGENOUS KNOWLEDGE CELEBRATING SUCCESS National Centre for Truth and Reconciliation officially opens ENGAP director recognized The National Centre for Truth and Reconciliation (NCTR) held its official grand The Engineering Access Program’s (ENGAP) director, Randy opening November 3-4, 2015. The opening events took place at Fort Garry Cam- Herrmann recently received the Champion of Engineering pus and the RBC Convention Centre, where more than 2,000 students and educa- Education Award from the Engineers Geoscientists Manitoba and tors joined the journey of reconciliation. the Faculty of Engineering. Randy, who graduated from the U of M in 1988 has been the director of ENGAP since 1998. As a Métis The first day began with the lighting of a sacred fire outside of Chancellor’s Hall, person he shares his culture with the Faculty. Upon their graduation, which houses the NCTR. From there Carl Stone, an advisor with the Indigenous students make a point of acknowledging Randy’s commitment to Student Centre, lead a procession to University Centre where hundreds of people the program and to the students as having helped them to succeed. gathered to take part in the opening ceremonies. Randy is also involved with a number of programs that support During the ceremonies, former national chief of the Assembly of First Nations, Phil K-12 students. One of these initiatives is Science in a Crate, which Fontaine was honoured for his work in bringing the truth about Residential School takes boxes of teaching materials to Indigenous communities. He to light. It was 25 years earlier when Fontaine first spoke publicly about his own also played a major role in the creation of The Birch Bark Canoe experiences of abuse at Residential
Recommended publications
  • National Aboriginal Awareness Week Booklet

    National Aboriginal Awareness Week Booklet

    National Aboriginal Awareness Week 2016 May 19–22 Aboriginal Awareness This week of celebration is an opportunity for all Canadians, especially young people and educators, who have the opportunity to create a Shared Teachings/Learnings environment to learn more about Aboriginal cultural heritages of Canada. By sharing our knowledge and experience, there will be greater understanding and harmony among all Canadians. In recognition of the many aboriginal cultures and experiential difference that exist among the BC and Canadian aboriginals, the Shared Teachings/Learnings suggested in this booklet are intended to highlight Aboriginal peoples, events, places, issues and realities that are statement of knowledge about Aboriginal peoples’ cultures, values, beliefs, traditions, history and languages. Source(s) Shared Learning: Integrating BC Aboriginal Content K–10 Did you know? Did you know that some of BC’s towns or cities have names that come from aboriginal sources. Find out what the following names mean and from which language the words come from. Match the names with the description. Chilliwack The name comes from an Okanagan word meaning “the always place”, in the sense of a permanent dwelling place. Coquitlam Is the name of the local tribe, ch.ihl-KWAY-uhk. This word is generally interpreted to mean “going back up”. Kamloops Is likely from the Salish tribal name which is translated as “small red salmon”. The name refers to the sockeye salmon common to the area. Suggestion: Make up your own matching work list or create a word search, etc. Place names reveal Aboriginal peoples’ contributions: Place names are never just meaningless sounds.
  • Full Circle Full Circle

    Full Circle Full Circle

    FULL CIRCLE FULL CIRCLE the aboriginal healing WAYNE foundation & the K SPEAR unfinished work of hope, healing & reconciliation AHF WAYNE K SPEAR i full circle FULL CIRCLE the aboriginal healing foundation & the unfinished work of hope, healing & reconciliation WAYNE K SPEAR AHF 2014 © 2014 Aboriginal Healing Foundation Published by Aboriginal Healing Foundation Aboriginal Healing Foundation 275 Slater Street, Suite 900, Ottawa, ON, K1P 5H9 Phone: (613) 237-4441 / Fax: (613) 237-4442 Website: www.ahf.ca Art Direction and Design Alex Hass & Glen Lowry Design & Production Glen Lowry for the Aboriginal Healing Foundation Printed by Metropolitan Printing, Vancouver BC ISBN 978-1-77215-003-2 English book ISBN 978-1-77215-004-9 Electronic book Unauthorized use of the name “Aboriginal Healing Foundation” and of the Foundation’s logo is prohibited. Non-commercial reproduction of this docu- ment is, however, encouraged. This project was funded by the Aboriginal Healing Foundation but the views expressed in this report are the personal views of the author(s). contents vi acknowledgments xi a preface by Phil Fontaine 1 introduction 7 chapter one the creation of the aboriginal healing foundation 69 chapter two the healing begins 123 chapter three long-term visions & short-term politics 173 chapter four Canada closes the chapter 239 chapter five an approaching storm by Kateri Akiwenzie-Damm 281 chapter six coming full circle 287 notes 303 appendices 319 index acknowledgments “Writing a book,” said George Orwell, “is a horrible, exhausting struggle, like a long bout with some painful illness.” In the writing of this book, the usual drudgery was offset by the pleasure of interviewing a good many interesting, thoughtful and extraordinary people.
  • Indigenous Genocide and Perceptions of the Holocaust in Canada1

    Indigenous Genocide and Perceptions of the Holocaust in Canada1

    Indigenous Genocide and Perceptions of the Holocaust in Canada1 David B. MacDonald This chapter explores genocide against Indigenous peoples in what is now Canada and the ways this topic has been tied to larger discussions of genocide and the Holocaust. Contemporary genocide claims in Canada revolve primarily around the Indian Residential Schools (IRS) system (1834–1996). Attempts to deal with the IRS system and its aftermath led to the establishment of the Royal Commission on Aboriginal Peoples (RCAP) in 1991 and the Truth and Reconciliation Commission (TRC) of Canada (2009–15). While the RCAP was set up by the federal government, the TRC was an outcome of Indigenous-led litigation to compensate for the widespread and systematic abuses endured in the IRS system. Both commissions provided a forum for Indigenous and settler peoples to discuss genocide, understood according to the standard legally binding definition in the United Nations Genocide Convention of 1948. In a more derivative sense, the Americanisation of the Holocaust during the 1990s and the history wars over Holocaust uniqueness and Indigenous genocide had an influence on some scholars and activists in Canada. This marked a phase of what Michael Rothberg has called ‘competitive memory’, featuring debates over whether the Holocaust was unique and whether Indigenous history was marked by genocide or something else.2 Holocaust uniqueness theorists such as Steven Katz in 1994 asserted that the Holocaust could not be compared to other atrocities in world history. This provoked
  • Interview with Phil Fontaine *

    Interview with Phil Fontaine *

    Interview with Phil Fontaine * BRYAN P. SCHWARTZ I. INTRODUCTION Bryan Paul Schwartz (BPS): You grew up in Sagkeeng,1 and you were one of nineteen children? Phil Fontaine (PF): No, I was one of twelve. BPS: Twelve, yeah. PF: Ten boys, two girls. I was the youngest boy, number ten, and then there were my two younger sisters. There are four of us left; an older brother, obviously, and myself, and my sisters Thelma and Audrey. BPS: We don’t need to discuss this if you don’t want to relive it, but you are a survivor of the residential school system. PF: Yes, I attended two residential schools. All of my siblings were residential school students, except for the two that died before they reached * Interview conducted by Bryan P. Schwartz. Phil Fontaine is an Indigenous leader and advocate. Throughout his life, Phil served as Chief of the Sagkeeng First Nation, as the Manitoba Regional Chief for the Assembly of First Nations and the Grand Chief of the Assembly of Manitoba Chiefs. In 1997, he became the National Chief of the Assembly of First Nations. Then, Phil became Chief Commissioner of the Indian Claims Commission (ICC) in 2001. After this, Phil was re-elected as the National Chief of the Assembly of First Nations in 2003 and 2006, becoming the first person to serve as National Chief for three terms. Phil has received a multitude of awards including the National Aboriginal Achievement Award, numerous honorary doctorates, the Order of Manitoba, and the Order of Canada. After completing his terms as National Chief, Phil has continued to advocate for Indigenous peoples through initiatives such as the Recognition2Action Campaign.
  • Interview with Phil Fontaine *

    Interview with Phil Fontaine *

    Interview with Phil Fontaine * BRYAN P. SCHWARTZ I. INTRODUCTION Bryan Paul Schwartz (BPS): You grew up in Sagkeeng,1 and you were one 2018 CanLIIDocs 10536 of nineteen children? Phil Fontaine (PF): No, I was one of twelve. BPS: Twelve, yeah. PF: Ten boys, two girls. I was the youngest boy, number ten, and then there were my two younger sisters. There are four of us left; an older brother, obviously, and myself, and my sisters Thelma and Audrey. BPS: We don’t need to discuss this if you don’t want to relive it, but you are a survivor of the residential school system. PF: Yes, I attended two residential schools. All of my siblings were residential school students, except for the two that died before they reached * Interview conducted by Bryan P. Schwartz. Phil Fontaine is an Indigenous leader and advocate. Throughout his life, Phil served as Chief of the Sagkeeng First Nation, as the Manitoba Regional Chief for the Assembly of First Nations and the Grand Chief of the Assembly of Manitoba Chiefs. In 1997, he became the National Chief of the Assembly of First Nations. Then, Phil became Chief Commissioner of the Indian Claims Commission (ICC) in 2001. After this, Phil was re-elected as the National Chief of the Assembly of First Nations in 2003 and 2006, becoming the first person to serve as National Chief for three terms. Phil has received a multitude of awards including the National Aboriginal Achievement Award, numerous honorary doctorates, the Order of Manitoba, and the Order of Canada. After completing his terms as National Chief, Phil has continued to advocate for Indigenous peoples through initiatives such as the Recognition2Action Campaign.
  • Conference Report

    Conference Report

    Conference Report Treaty No. 6 Territory Saskatoon, Saskatchewan Teachers Credit Union Place March 26-27, 2008 Introduction “As Long as the Sun Shines” was a first-of-its-kind national event consisting of a national Treaty Elders Gathering and a national Treaty Implementation Conference. The event was held in Saskatoon, Saskatchewan in the Traditional Territory of the Treaty Six First Nations in March 2008. The National Treaty Elders Gathering was held from March 24-25, 2008 at Wanuskewin Heritage Park and was hosted by the Federation of Saskatchewan Indian Nations and the Saskatchewan Indian Cultural Center. The Treaty Implementation Conference took place from March 26-27, 2008 and was jointly organized by the Assembly of First Nations and Indian and Northern Affairs Canada. This event brought together Elders, First Nations’ Chiefs and political leaders from across the country, federal representatives and various speakers with expertise on Treaties and Treaty implementation issues. The conference delegates discussed Crown-First Nations Treaty implementation issues in all regions of Canada from pre- Confederation Treaties of peace and friendship to the diverse Treaties entered into between the Crown and First Nations from 1867 to the present day. The purpose of the conference was to provide a national forum to share perspectives on options for advancing Treaty implementation in all parts of the country. The conference objective was to start a process for developing a joint First Nations-Crown action plan to address Treaty implementation issues. This conference was borne of the work under the First Nations~Federal Crown Political Accord of May 31, 2005 and a commitment made as part of the specific claims reform process in November 2007 between the Minister of Indian Affairs and Northern Development and the National Chief of the Assembly of First Nations.
  • RBC Aboriginal Partnership Report June 2015

    RBC Aboriginal Partnership Report June 2015

    RBC Aboriginal Partnership Report June 2015 RBC Aboriginal Partnership Report A CHOSEN JOURNEY RBC Aboriginal Partnership Report Table of Contents Our Chosen Journey 1 Economy: Banking, Financing and Investments 2 Community: Social Development 6 Progress Reports 10 People: Employment, Education and Training 14 Procurement: Supplier Opportunities 18 RBC Pictorial Timeline 20 This RBC Aboriginal Partnership Report provides a summary of our activities and actions as RBC continues on its journey to build relationships and pathways to prosperity for Canadian Aboriginal peoples. Data gathered in this document is for the 2014-2015 reporting period. RBC Aboriginal Partnership Report 2015 Our Chosen Journey Trust is the foundation of any long-lasting relationship, and we are honoured that, for over a century, so many Aboriginal leaders, communities, businesses and organizations have placed their trust in RBC®. Working together, we continue to create economic opportunities that benefit not only Aboriginal peoples, but also the Canadian economy as a whole. Further, we believe First Nations, Métis and Inuit have an even stronger contribution to make today — and for generations to come — to Canada’s economic development, sustainable growth and national identity. Through ongoing consultations with our Aboriginal partners, we continue to deepen our understanding of how sustainable prosperity for Aboriginal peoples relies upon a number of inter-related elements. Not only is this prosperity closely tied to economic development, access to banking services and credit; it is also strongly intertwined with community and social development, employment, training and education. Simply stated, we have learned that achievement in any one of these areas alone is not a long-term solution, nor our definition of success.
  • Phil Fontaine – Keynote Address

    Phil Fontaine – Keynote Address

    ABORIGINAL GOVERNANCE IN URBAN SETTINGS: WORKING TOGETHER TO BUILD STRONGER COMMUNITIES CONFERENCE REPORT A report of: The United Native Nations The Aboriginal Council of Winnipeg The Institute On Governance March 31, 2002 The views expressed in this publication are the views of the author and do not necessarily reflect those of the Institute On Governance or its Board of Directors. The Institute On Governance (IOG) is a non-profit organization founded in 1990 to promote effective governance. From our perspective, governance comprises the traditions, institutions and processes that determine how power is exercised, how citizens are given a voice, and how decisions are made on issues of public concern. Our current activities fall within these broad themes: building policy capacity; Aboriginal governance; accountability and performance measurement; youth and governance; citizen participation; governance and the voluntary sector; and technology and governance. In pursuing these themes, we work in Canada and internationally. We provide advice on governance matters to organizations in the public, private and non-profit sectors. We bring people together in a variety of settings, events and professional development activities to promote learning and dialogue on governance issues. We undertake policy-relevant research, and publish results in the form of policy briefs and research papers. You will find additional information on our themes and current activities on our web site, at www.iog.ca. For further information, please contact: Institute On Governance 122 Clarence Street Ottawa, Ontario K1N 5P6 Canada tel: (613) 562-0090 fax: (613) 562-0097 [email protected] www.iog.ca TABLE OF CONTENTS I. INTRODUCTION 1 A.
  • The Electoral Participation of Aboriginals in Canada

    The Electoral Participation of Aboriginals in Canada

    Electoral Participation of Aboriginals in Canada Paul Howe and David Bedford University of New Brunswick Table of Contents Note to the Reader .......................................................................................................................... 5 Introduction..................................................................................................................................... 7 Literature Review............................................................................................................................ 9 Methodology................................................................................................................................. 13 Results........................................................................................................................................... 15 Conclusion .................................................................................................................................... 35 Appendix A Sampling and Weighting Issues ............................................................................... 37 Appendix B Logistic Regression Results for Multivariate Analysis in Tables 5 and 6 ............... 39 Acknowledgements....................................................................................................................... 41 References..................................................................................................................................... 43 Table of Contents 3 Note to the Reader This study
  • Beyond Section 35: Beating the Constitutional Drum

    Beyond Section 35: Beating the Constitutional Drum

    !"!"#$%&'()*"#%+,-%% .'/)*#0%)1'%2"#3)*)4)*"#/5%6748# Institute on Governance Summary Report of Ottawa Symposium, November 8 – 9 2012 Sponsored by !"#$%&'(")*+$%',-'' !"!#$%&#'() *# +,-+'.")'/)&0#.)-"+'-&) 1# .23+'.#,3).,33%-2)#()4-#"/) 1# %)/-%3"5'-6)/'-)3'7#(8)/'-5%-!) 9# #(!#8"(',.),(#&2) 9# +%&0)'/)-"$'($#:#%&#'() ;# 7#.#'() ;# +-#($#+:".)/'-)3'7#(8)/'-5%-!) <# %)+-'$"..)'/)-"$'($#:#%&#'() <# $%# &'(')*#'+#,&-#.*'/(# 0# 1%# .'(2)3,4,5'(#6#4..'77'84,5'(# 0# 9%## (-:',54,5'(2# 0# 9%$# -;"<"=>?#@A#2";A#B@C"D=<"=># $E# 9%1# ."D>FG=>H# $E# 3.3# Fiscal Arrangements# $$# I%##J)!35.#4/4*-(-22# $1# ("=&).&"+.) >?# -"$'33"(!%&#'(.)/-'3)&0")%.."34:2)'/)/#-.&)(%&#'(.) >*# "3"-8#(8)-':")/'-)&0")#'8) >*# $'($:,.#'() >1# %++"(!#=)%@)+%-&#$#+%(&.):#.&) >A# 2 !"#$%&'$()* In the month preceding the Beyond Section 35 Symposium I had the privilege of speaking at length with eminent Métis leader Jim Sinclair, who played a fundamental role in the acknowledgement of Aboriginal rights both leading up to the 1982 Constitutional repatriation and moving forward. Although his health was rapidly deteriorating at the time Jim was insistent that the dialogue to be had was a necessary one, and was excited at the possibility of addressing some of the fundamental issues leading to and stemming from Section 35. Originally we made arrangements for Jim to travel with a health aide but the week of the symposium it became clear that he was bed-ridden. Determined to participate, we arranged for Jim to be present via Skype. Tragically, on the first day of the Symposium Jim was unable to communicate and died at home the next day, November 19th 2012, surrounded by loved ones. Jim died without his opportunity to speak on issues that he considered vital to Indigenous people in this country.
  • Assembly of First Nations – Our Story

    Assembly of First Nations – Our Story

    Assembly of First Nations – Our Story The story of the Assembly of First Nations (AFN) is one that remains unknown to most Canadians. It is the story that is lived each day by the First Nations peoples of Canada. It is the story of a struggle for self-determination and human dignity. It is a story that must be told. Many Canadians are unaware of the enormous problems that the First Nations peoples have faced on the road to political recognition in this country. Few Canadians realize that the First Nations peoples are identified in the Constitution as one of the founding nations of Canada, along with the English and French. Few Canadians are aware that up until the 1983-87 First Ministers Conference on Aboriginal Rights, the First Nations People were excluded from taking part in the Constitutional developments of Canada. First Nations peoples have had to deal with conditions of extreme poverty and isolation, and vast geographical dispersion, within the tremendous diversity of aboriginal cultures, languages, and political ideologies. Improved communications and transportation have allowed First Nations Peoples to begin to talk to each other, to the rest of Canada, and to the rest of the world. These relatively recent developments have meant that the First Nations Peoples have had to work harder and faster in order to catch up with the federal and provincial governments in the fields of political knowledge, political reality, and especially in political expertise. The years of being excluded from Canada's formal political process has left First Nations Peoples with an incredible void to fill just in order to attain a level of political, social, and legal knowledge that is on par with other groups in Canadian society.
  • Plain Talk 6: Residential Schools

    Plain Talk 6: Residential Schools

    6 Residential plain Schools talk it’s our time... Never again will the awesome power of government attempt to destroy us, to obliterate our cultures and our languages from this land, the land we have occupied since time immemorial. From the response of the Assembly of First Nations National Chief Phil Fontaine to the Government of Canada’s apology to the former students of the Residential Schools, made on June 11, 2008, by The Right Honourable Stephen Harper, Prime Minister of Canada. 1. What are residential schools? Residential schools were boarding schools for Indigenous (First Nations, Inuit and Métis) children and youth, financed by the federal government but staffed and run by several Christian religious institutions— the Roman Catholic, Anglican, Presbyterian, United and Methodist Churches. Children were separated from their families and communities, sometimes by force, and lived in and attended classes at the schools for most of the year. Often the residential schools were located far from the students’ home communities. Although what we now refer to as residential schools offcialll satd i 1883 smlr boardin schools had been run by French Christian missionaries in the early 1600s. Some of the early types operated with grants from the federal government. Some were called “industrial” schools because they provided training in trades as well as the basics of farming and carpentry. Some of these early versions were on-reserve while others were off-reserve. All of these schools emphasized religious instruction. 2. How long did residential schools exist? From their start in the 1800s until the last one closed in 1996, about 180 residential schools operated in every province and territory in Canada, except for the provinces of New Brunswick, Prince Edward Island and Newfoundland.