Treaty Seven and Guaranteed Representation How Treaty Rights Can Evolve Into Parliamentary Seats
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Guide to Indigenous Organizations and Services in Alberta (July 2019)
frog Guide to Indigenous Organizations and Services in Alberta Page 2 For additional copies of the Community Profiles, please contact: Indigenous Relations First Nations and Metis Relations 10155–102 Street NW Edmonton, Alberta T5J 4G8 Phone: 780-644-4989 Fax: 780-415-9548 Website: www.indigenous.alberta.ca To call toll-free from anywhere in Alberta, dial 310-0000. To request that an organization be added or deleted or to update information, please fill out the Guide Update Form included in the publication and send it to Indigenous Relations. You may also complete and submit this form online. Go to www.indigenous.alberta.ca and look under Resources for the correct link. This publication is also available online as a PDF document at www.indigenous.alberta.ca. The Resources section of the website also provides links to the other Ministry publications. ISBN 978-0-7785-9868-8 PRINT ISBN 978-0-7785-9870-8 WEB ISSN 1925-5179 PRINT ISSN 1925-5287 WEB Guide to Indigenous Organizations and Services in Alberta Page 3 INTRODUCTORY NOTE This Guide provides a list of Indigenous organizations and services in Alberta. Also included are national and umbrella organizations with offices located elsewhere. The Guide is compiled and produced by the Ministry of Indigenous Relations in order to provide contact information for these Indigenous organizations and services. Listings are restricted to not-for-profit organizations and services. The information provided in the Guide is current at the time of printing. Information is subject to change. You are encouraged to confirm the information with additional resources or with the organization. -
Scaling Memory: Reparation Displacement and the Case of BC
Scaling Memory: Reparation Displacement and the Case of BC MATT JAMES University of Victoria In British Columbia, people tend to view history as something that happened last weekend.... Happily, it doesn’t matter here who your ancestors were or who did what to whom 300 years ago. Lisa Hobbs Birnie ~1996! Racist injustices have played a central role in shaping British Columbia; it could hardly be otherwise in a white-dominated settler society built on an ongoing history of Indigenous dispossession and 75 initial years of official racism against Asians. Yet despite the spread of an “age of apol- ogy” ~Gibney et al., 2008!, characterized in many locales by a growing introspection over patterns of historic injustice, considerations of repara- tion still seem marginal in BC, an anomaly to which this article responds. Charting the contours of an amnesiac culture of memory, the follow- ing pages argue that BC’s aloofness from the age of apology reflects a phenomenon I call “reparation displacement.” While some recalcitrant communities resist calls to repair injustice by denying responsibility or claiming no injustice has occurred, reparation displacement works more subtly, redirecting understandings of responsibility instead. In the BC case, reparation displacement is intertwined with the politics of federalism; issues of racist injustice in BC have been conceived almost exclusively— not only by officials but often by redress activists themselves—as mat- ters of federal rather than provincial shame. While more informed debates about Canadian belonging have followed federal apologies for wrongs inflicted on various groups, including Japanese Canadians, Chinese Cana- dians and Indigenous peoples ~James, 2006: 243–45!, BC is a different Acknowledgments: The author would like to thank Caroline Andrew, Alan Cairns, Avigail Eisenberg, Steve Dupré, Chris Kukucha, Daniel Woods, and the two CJPS reviewers for helpful comments on earlier drafts. -
Indigenous People of Western New York
FACT SHEET / FEBRUARY 2018 Indigenous People of Western New York Kristin Szczepaniec Territorial Acknowledgement In keeping with regional protocol, I would like to start by acknowledging the traditional territory of the Haudenosaunee and by honoring the sovereignty of the Six Nations–the Mohawk, Cayuga, Onondaga, Oneida, Seneca and Tuscarora–and their land where we are situated and where the majority of this work took place. In this acknowledgement, we hope to demonstrate respect for the treaties that were made on these territories and remorse for the harms and mistakes of the far and recent past; and we pledge to work toward partnership with a spirit of reconciliation and collaboration. Introduction This fact sheet summarizes some of the available history of Indigenous people of North America date their history on the land as “since Indigenous people in what is time immemorial”; some archeologists say that a 12,000 year-old history on now known as Western New this continent is a close estimate.1 Today, the U.S. federal government York and provides information recognizes over 567 American Indian and Alaskan Native tribes and villages on the contemporary state of with 6.7 million people who identify as American Indian or Alaskan, alone Haudenosaunee communities. or combined.2 Intended to shed light on an often overlooked history, it The land that is now known as New York State has a rich history of First includes demographic, Nations people, many of whom continue to influence and play key roles in economic, and health data on shaping the region. This fact sheet offers information about Native people in Indigenous people in Western Western New York from the far and recent past through 2018. -
Crowfoot.Pdf
Instructional Outline for Social Studies 9 An Alliance Betrayed A short history of Treaty 7 On September 12, 1877, Chief Crowfoot of the Siksika tribe (Blackfoot) along with chiefs from other tribes signed Treaty 7 along the banks of the Bow River in Southern Alberta. According to the Canadian Encyclopedia, “Aboriginal treaties in Canada are constitutionally recognized agreements between the Crown and Aboriginal people.” Commissioner David Laird, few days before the signing, commented: "In a very few years, the buffalo will probably be all destroyed, and for this reason the queen wishes to help you to live in the future in some other way.” The government depended on Crowfoot’s diplomacy to negotiate with the other chiefs. The government promised that, in exchange for giving up their land, the tribes would have the right to hunt and trap on the “tract surrendered,” the First Nations people would be taught how to grow grain and raise cattle, and they would be given financial assistance and protection. After negotiating the terms of Treaty 7, Chief Crowfoot delivered a speech on behalf of the Blackfoot people: “While I speak, be kind and patient. I have to speak for my people, who are numerous, and who rely upon me to follow that course which in the future will tend to their good. The plains are large and wide. We are the children of the plains, it is our home, and the buffalo has been our food always. I hope you look upon the Blackfeet, Bloods and Sarcees as your children now, and that you will be indulgent and charitable to them. -
The North-West Rebellion 1885 Riel on Trial
182-199 120820 11/1/04 2:57 PM Page 182 Chapter 13 The North-West Rebellion 1885 Riel on Trial It is the summer of 1885. The small courtroom The case against Riel is being heard by in Regina is jammed with reporters and curi- Judge Hugh Richardson and a jury of six ous spectators. Louis Riel is on trial. He is English-speaking men. The tiny courtroom is charged with treason for leading an armed sweltering in the heat of a prairie summer. For rebellion against the Queen and her Canadian days, Riel’s lawyers argue that he is insane government. If he is found guilty, the punish- and cannot tell right from wrong. Then it is ment could be death by hanging. Riel’s turn to speak. The photograph shows What has happened over the past 15 years Riel in the witness box telling his story. What to bring Louis Riel to this moment? This is the will he say in his own defence? Will the jury same Louis Riel who led the Red River decide he is innocent or guilty? All Canada is Resistance in 1869-70. This is the Riel who waiting to hear what the outcome of the trial was called the “Father of Manitoba.” He is will be! back in Canada. Reflecting/Predicting 1. Why do you think Louis Riel is back in Canada after fleeing to the United States following the Red River Resistance in 1870? 2. What do you think could have happened to bring Louis Riel to this trial? 3. -
Tea and Bannock Stories: First Nations Community Poetic Voices
Tea and Bannock Stories: First Nations Community of Poetic Voices a compilation of poems in celebration of First Nations aesthetic practices, such as poetry, songs, and art, that speak about humankind’s active relationships to Home Land and her Beings Simon Fraser University, First Nations Studies compiled by annie ross Brandon Bob Eve Chuang and the Chuang Family Steve Davis Robert Pictou This project was made possible by the Social Sciences and Humanities Council of Canada (SSHRC) Background: First Nations Studies, the Archaeology Department, and the School for Contemporary Arts at Simon Fraser University, Burnaby, British Columbia, is the origin place for Tea and Bannock Stories. Tea and Bannock Stories is a grass-roots, multi-generational, multi-national gathering of poets and artists. Together we have learned from and informed one another. Our final result is this compilation of poems and images presented in a community event on Mother Earth Day, April 21, 2007, at the Vancouver Aboriginal Friendship Center amidst family, friends, songs, dances, art, poetry, tea, and bannock. Tea and Bannock Stories began as research inquiry into poetic First Nations aesthetic forms between aboriginal artists and poets, the principal researcher, annie ross, SFU student researchers Brandon Bob, Eve Chuang, and Simon Solomon, and students during the years 2004 – 2007 to investigate First Nations environmental ideas in the poetic and visual form1. First Nations Artist Mentors to SFU students were: Chief Janice George and Willard Joseph (Squamish), Coast -
National Assessment of First Nations Water and Wastewater Systems
National Assessment of First Nations Water and Wastewater Systems Alberta Regional Roll-Up Report FINAL Department of Indian Affairs and Northern Development January 2011 Neegan Burnside Ltd. 15 Townline Orangeville, Ontario L9W 3R4 1-800-595-9149 www.neeganburnside.com National Assessment of First Nations Water and Wastewater Systems Alberta Regional Roll-Up Report Final Department of Indian and Northern Affairs Canada Prepared By: Neegan Burnside Ltd. 15 Townline Orangeville ON L9W 3R4 Prepared for: Department of Indian and Northern Affairs Canada January 2011 File No: FGY163080.4 The material in this report reflects best judgement in light of the information available at the time of preparation. Any use which a third party makes of this report, or any reliance on or decisions made based on it, are the responsibilities of such third parties. Neegan Burnside Ltd. accepts no responsibility for damages, if any, suffered by any third party as a result of decisions made or actions based on this report. Statement of Qualifications and Limitations for Regional Roll-Up Reports This regional roll-up report has been prepared by Neegan Burnside Ltd. and a team of sub- consultants (Consultant) for the benefit of Indian and Northern Affairs Canada (Client). Regional summary reports have been prepared for the 8 regions, to facilitate planning and budgeting on both a regional and national level to address water and wastewater system deficiencies and needs. The material contained in this Regional Roll-Up report is: preliminary in nature, to allow for high level budgetary and risk planning to be completed by the Client on a national level. -
Land Resources
Relationship with the Land - Resources This map shows one year’s travels of a clan of Amsskaapipikani in the last decade of the nineteenth century. Courtesy of Glenbow Museum Relationship with the Land – Seasonal Round Unit Resource Glenbow Museum Relationship with the Land - Resources Place Names on the Map: 1. Itsiputsimaup – Battle Coulee 2. Katoyissksi – Sweet Grass 3. Aiiyimmikoi – Cypress Hills 4. Pakoki Lake – Pakowki 5. Akaiiniskio – Manyberries 6. Einiotoka’nisi – Buffalo-Bull’s Head 7. Ihkitsitapiksi – Seven Persons 8. Aiiykimmikuyiu – Cypress Hills 9. Nokomis’s – Long Lakes 10. Matokeks oma’nistamoai otsitskiiitapiau – Women’s Society Left their Lodge Pole 11. A’ykomonoasiu – Green Lake 12. A’isinaiypi – Writing on Stone 13. A’kekoksistakskuyi – Women’s Point 14. Ponakiksi – Cut Bank Creek Relationship with the Land – Seasonal Round Unit Resource Glenbow Museum Relationship with the Land - Resources Blackfoot camps were composed of members of an extended family and other people who may have joined the clan. The arrangement of the tipis was not strictly defined in these camps, although all of them faced east. This allowed the morning prayers to travel towards the rising sun, helping it to come above the horizon for another day. Relationship with the Land – Seasonal Round Unit Resource Glenbow Museum Relationship with the Land - Resources Definition of the term – “Seasonal Round” The Blackfoot tribes had an enormous land base they inhabited. Within this territory they had areas where they would travel well over 500 miles during a yearly cycle to hunt, gather and renew religious commitments. Being knowledgeable of their environment and respectful of their gifts from the creator they would carefully select locations or places to travel to in a lifetime. -
Local Alberta Treaties, Metis Nation of Alberta Regions, Metis Settlements, and Indigenous Nations Acknowledgements
Local Alberta Treaties, Metis Nation of Alberta Regions, Metis Settlements, and Indigenous Nations Acknowledgements Prepared for the Alberta Council of Women’s Shelters and their members by Lewis Cardinal, March 2018 Contents ACWS Acknowledgments 4 Traditional Land Acknowledgments 4 On Reserve Member Recognition 4 Why we do Treaty Acknowledgments 5 Local Alberta Treaties, Metis Nation of Alberta Regions, Metis Settlements, and Indigenous Nations Acknowledgements 6 Banff 6 Bow Valley Emergency Shelter 6 Brooks 6 Cantera Safe House 6 Calgary 6 Kerby Rotary Shelter 6 YWCA Sheriff King Home 6 The Brenda Strafford Centre for the Prevention of Domestic Violence 7 Discovery House 7 Sonshine Centre 7 Calgary Women’s Emergency Shelter 7 Camrose 8 Camrose Women’s Shelter 8 Cold Lake 8 Dr. Margaret Savage Crisis Centre 8 Joie’s Phoenix House 8 Edmonton 8 SAGE Senior’s Safe House 8 WIN House 9 Lurana Shelter 9 La Salle 9 Wings of Providence 10 Enilda 10 Next Step 10 Sucker Creek Emergency Women’s Shelter 10 Fairview 10 Crossroads Resource Centre 10 Wood Buffalo Region 11 Wood Buffalo Second Stage Housing 11 Unity House 11 Grande Cache 11 Grande Cache Transition House 11 Grande Prairie 11 Odyssey House 11 Serenity Place 12 High Level 12 Safe Home 12 High River 12 2 | Page Rowan House Emergency Shelter 12 Hinton 12 Yellowhead Emergency Shelter 12 Lac La Biche 13 Hope Haven Emergency Shelter 13 Lynne’s House 13 Lethbridge 13 YWCA Harbour House 13 Lloydminster 13 Dolmar House 13 Lloydminster Interval Home 14 Maskwacis 14 Ermineskin Women’s Shelter 14 Medicine Hat 14 Musasa House 14 Phoenix Safe House 14 Morley 14 Eagle’s Nest Stoney Family Shelter 14 Peace River 15 Peace River Regional Women’s Shelter 15 Pincher Creek 15 Pincher Creek Women’s Emergency Shelter 15 Red Deer 15 Central Alberta Women’s Emergency Shelter 15 Rocky Mountain House 15 Mountain Rose Women’s Shelter 15 Sherwood Park 16 A Safe House 16 Slave Lake 16 Northern Haven Women’s Shelter 16 St. -
Indigenous Peoples/First Nations Fact Sheet for the Poor Peoples Campaign
Indigenous Peoples/First Nations Fact Sheet For the Poor Peoples Campaign “Who will find peace with the lands? The future of humankind lies waiting for those who will come to understand their lives and take up their responsibilities to all living things. Who will listen to the trees, the animals and birds, the voices of the places of the land? As the long forgotten peoples of the respective continents rise and begin to reclaim their ancient heritage, they will discover the meaning of the lands of their ancestors. That is when the invaders of North American continent will finally discover that for this land, God is red”. Vine Deloria Jr., God Is Red Indigenous Peoples and their respective First Nations are not only place-based peoples relationally connected to their traditional homelands, but have their own distinctive cultures, traditions, and pre-colonial and colonial histories since European contact.1 The World Bank 2020 Report states the global Indigenous population is 476 million people, or 6% of the world’s population, live in over 90 countries, and through the cultural practices of traditional ecological knowledge, protect about 80% of the world’s remaining biodiversity2. Within the United States (U.S.), Native Americans/American Indians/Alaska Natives/Native Hawaiians comprise about 2% of the entire United States population. There are, indeed, more than 6.9 million Native Americans and Alaska Natives3, and in 2019, there were 1.9 million Native Hawaiians and Pacific Islanders4. Within the U.S., there are 574 federally recognized Indian nations, 62 state-recognized Indian nations5, and hundreds of non-federally and non-state recognized Native American nations6. -
The Spirit and Intent of Treaty Eight: a Sagaw Eeniw Perspective
The Spirit and Intent of Treaty Eight: A Sagaw Eeniw Perspective A Thesis Submitted to the College of Graduate Studies and Research in Partial Fulfillment of the Requirement for a Masters Degree in the College of Law University of Saskatchewan Saskatoon By Sheldon Cardinal Fall 2001 © Copyright Sheldon Cardinal, 2001. All rights reserved. PERMISSION TO USE In presenting this thesis in partial fulfillment ofthe requirements for a graduate degree from the University ofSaskatchewan, I agree that the Libraries ofthis University may make it freely available for inspection. I further agree that permission for copying ofthis thesis in any manner, in whole or in part, for scholarly purposes may be granted by the professor or professors who supervised my thesis work or, in their absence, by the Head ofthe Department or the Dean of the College in which my thesis work was done. It is understood that any copying or publication or use ofthis thesis orparts thereoffor financial gain shall not be allowed without my written permission. It is also understood that due recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of any material in my thesis. Requests for permission to copy or to make other use ofmaterial in this thesis in whole or part should be addressed to: The Dean, College ofLaw University ofSaskatchewan Saskatoon, Saskatchewan S7N5A6 1 ACKNOWLEDGEMENTS There are a number ofpeople that I would like to thank for their assistance and guidance in completing my thesis. First, I would like to acknowledge my family. My parents, Harold and Maisie Cardinal have always stressed the importance ofeducation. -
Thundering Spirit" Call to Order Opening Prayer: Treaty Six Lead Elder Jon Ermineskin 9:00 A.M
ASSEMBLY OF FIRST NATIONS WATER RIGHTS CONFERENCE 2012 “Asserting our Rights to Water” Monday, March 5, 2012 7:00 a.m. Registration and continental breakfast 8:30 a.m. Drum Treaty 6 drum group "Thundering Spirit" Call to Order Opening prayer: Treaty Six Lead Elder Jon Ermineskin 9:00 a.m. Welcoming remarks: Host Chief Ron Morin, Enoch Cree Nation Treaty 6 Grand Chief Cameron Alexis 9:15 a.m. Opening remarks: Bringing national attention and awareness to Indigenous water rights Portfolio Regional Chief: Regional Chief Eric Morris (YT) 9:45 a.m. Opening Remarks: Indigenous rights to water – our sacred duties and responsibilities National Chief Shawn A-in-chut Atleo 10:00 a.m. Health Break Monday, March 5, 2012 10:15 a.m. Plenary Panel Presentation: Advancing our Full Understanding of the Inherent and Treaty Right to Water The nature of water rights: Dr. Leroy Littlebear, University of Lethbridge Community-based struggles for water rights: Chief Eli Mandamin, Iskatewizaagegan Independent First Nation Exercising Indigenous Water Rights - BC: Chief Bob Chamberlin, Kwicksutaineuk-Ah-Kwaw-Ah-Mish First Nation; Vice-President of Union of BC Indian Chiefs; Andrea Glickman, Policy Analyst, UBCIC., Legal dimensions for Alberta First Nations: Clayton D Leonard, MacPherson, Leslie &Tyerman LLP 12:00 Lunch (provided on site) p.m. Presentation: The Human Right to Water - Maude Barlow 1:00 p.m. Special Presentation: IikaatowapiwaNaapiitahtaan: The Old Man River is Sacred Chief Gayle Strikes With a Gun; Iitamyapii (Looks From Above): Byron Jackson; Saa-Ku-Waa- Mu-Nii (Last Otter): Councillor Fabian North Peigan; Moderator: PiiohkSooPanski (Comes Singing), Councillor Angela Grier, Piikani Nation 1:30 p.m.