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Blackfoot Language for the Morning Indigenous (Blackfoot) Language
LESSON PLAN Date:_____________________________ Blackfoot Language for the Morning Indigenous (Blackfoot) Language ACKNOWLEDGEMENT Origin Please read this Acknowledgement before the start of this lesson to respect the knowledge that is being shared and the Land of the People where the knowledge Kainai First Nation originates.: Alberta The original signatories for The Articles of Treaty 7 include the Blackfoot, Blood, Peigan, Sarcee, and Stoney nations as well as Her Majesty the Queen of England on Learning Level / Grade behalf of Canada. Treaty 7 was signed on September 22, 1877. This document describes the expansive lands exchanged for benefits promised into perpetuity to the descendants of the signatories which include health care, schools and reserved land. Beginner The Treaty is a living document, all people living in Treaty 7 territory are treaty members bound with mutual responsibilities to support peaceful co-existence. Language LEARNING OUTCOMES Upon successful completion of this lesson plan, students will be able to: 130 mins 1. Share factual information by describing series or sequences of events or actions (in this case, his/her morning routine). [A-1, A-1.1] 2. Use the language creatively, for imaginative purposes and personal enjoyment Cross-Curricular and for creative/aesthetic purposes by creating a picture story with captions. (Related) Subjects [A-6, A-6.2] 3. Attend to the form of the language with simple sentences using I, you, Indigenous Ways of Knowing he/she, and subjects and action words in declarative statements. [LC-1 [1S, 2S, & Being 3S, VAI]] 4. Form positive relationships with others; e.g., peers, family, and Elders. -
1.1 Passamaquoddy, They Speak Malecite-Passamaquoddy (Also Known As Maliseet- Passamaquoddy
1.1 Passamaquoddy, they speak Malecite-Passamaquoddy (also known as Maliseet- Passamaquoddy. It is an endangered language from the Algonquian language family (1) 1.2 Pqm (2) 1.3 45.3,-66.656 (3) 1.4 The Passamaquoddy tribe belonged to the loose confederation of eastern American Indians known as the Wabanaki Alliance, together with the Maliseet, Mi'kmaq, Abenaki, and Penobscot tribes. Today most Passamaquoddy people live in Maine, in two communities along the Passamaquoddy Bay that bears their name. However, there is also a band of a few hundred Passamaquoddy people in New Brunswick. The French referred to both the Passamaquoddy and their Maliseet kinfolk by the same name, "Etchimins." They were closely related peoples who shared a common language, but the two tribes have always considered themselves politically independent. Smallpox and other European diseases took a heavy toll on the Passamaquoddy tribe, which was reduced from at least 20,000 people to no more than 4000. Pressured by European and Iroquois aggression, the Maliseet and Passamaquoddy banded together with their neighbors the Abenakis, Penobscots, and Micmacs into the short-lived but formidable Wabanaki Confederacy. This confederacy was no more than a loose alliance, however, and neither the Maliseet nor the Passamaquoddy nation ever gave up their sovereignty. Today the Passamaquoddy live primarily in the United States and the Maliseet in Canada, but the distinction between the two is not imposed by those governments--the two tribes have always been politically distinct entities. (4) 1.5 After working with the French and joining the Abnaki confederation against the English, many converted to Catholicism. -
Traditional Knowledge Protocol
Maliseet Nation (Wolastoqwik) Traditional Knowledge Protocol (MTK Protocol) September 2009 Maliseet Nation Conservation Council Traditional Knowledge Working Group Table of Contents Foreword …………………………………………………………………………… i 1.0 Introduction ………………………………………………………………… 1 2.0 Definitions …………………………………………………………………… 2 3.0 Interpretation ………………………………………………………………… 3 4.0 MTK Methodology …………………………………………………………… 4 I Project Planning ………………………………………………………… 5 II Delivery and Implementation ……………………………………………… 6 III Finalizing Report and Disclosure ………………………………………… 7 5.0 Amendments …………………………………………………………………… 7 Appendices …………………………………………………………………………… 8 Maliseet Leadership Proclamation / Resolution …………………………… 9 Draft Maliseet Ethics Guidelines ……………………………………… 10 Foreword Development of the Maliseet Nation Traditional Knowledge (MTK) Protocol highlights the recognition of the importance of Aboriginal traditional knowledge in relation to the environmental issues facing Maliseet traditional territory, the Saint John River (Wolustok) watershed1. The protection of such knowledge has been identified by the Maliseet Chiefs as a crucial component for future relations with non-Aboriginals, as increasing development activity continues to cause concern for all parties on the best way to proceed, in the spirit of cooperation and with due respect for Maliseet Aboriginal and Treaty rights2. The protocol also addresses past problems with research projects such as lack of consultation of Maliseet people, lack of meaningful community involvement, lack of benefit from research, lack of informed consent, lack of community ownership of data (including analysis, interpretation, recording or access), and lack of respect of our culture and beliefs by outside researchers. Initiated by the Maliseet Nation Conservation Council and produced through the combined efforts of informed Maliseet Elders, leaders, committees and grassroots volunteers, this protocol identifies the methods developed by the Maliseet Nation for the proper and thorough collection and use of traditional ecological knowledge (TEK). -
Indigenous Languages and Reconciliation Langues Autochtones Et Réconcilation Joint CAAL/CLA/SSHRC Session Séance Conjointe De L’ACLA/L’ACL/CRSH
Indigenous Languages and Reconciliation Langues autochtones et réconcilation Joint CAAL/CLA/SSHRC session Séance conjointe de l’ACLA/l’ACL/CRSH Monday, May 30, 2016 6:15 - 9:00 p.m. University of Calgary, Room ST 127. Page 1 of 20 Indigenous Languages and Reconciliation / Langues autochtones et réconcilation Joint CAAL/CLA/SSHRC session / Séance conjointe de l’ACLA/l’ACL/CRSH Monday, May 30, 2016 6:15 - 9:00 p.m. University of Calgary, Room ST 127. CLA website (http://cla-acl.ca/congres-de-2016-meeting/); CAAL website (http://congress2016.ca/program/events/256-caal); Congress 2016 website (http://congress2016.ca/program/events/indigenous-languages-and- reconciliation-trc-calls-action-16-and-65) Subject: Call to Action 16 and 65 of the Truth and Reconciliation Commission (creating degree programs in Aboriginal languages and a national SSHRC research program on reconciliation). Sujet : Appels à l’action 16 et 65 de la Commission de vérité et réconciliation, (création des programmes en langues autochtones et un programme national de recherche SSHRC pour mieux faire comprendre les facteurs associés à la réconciliation). Format Opening: Bruce Starlight, Elder, dedicated language activist, and instructor for the Tsuu T’ina language. 1. SSHRC presentation / présentation CRSH (20 minutes) Truth and Reconciliation Commission’s Call to Action #65, and SSHRC Knowledge Synthesis Grants. 2. Position statements / Énoncés de position (15 minutes apiece): Creating Programs is Only Part of the Action Needed. Arok Wolvengrey and Olga Lovick Language Loss: A deformity in education. Belinda Daniels Indigenous Languages, Truth, and Reconciliation. Amos Key, Jr. and Carrie Dyck How can University – First Nations Partnerships support the development of advanced fluency in First Nations languages with very few speakers? Marianne Ignace, Khelsilem Dustin Rivers, Lucy Bell, and Julienne Ignace An Aboriginal Languages Research program to address the language-related Calls to Action of the TRC. -
Sustaining Indigenous Languages Looking Back, Looking Forward Inge Genee and Conor Snoek
Sustaining Indigenous Languages Looking Back, Looking Forward Inge Genee and Conor Snoek In the past decade or so, the endangerment of many of the world’s Indigenous and other minority languages has begun to percolate into the public consciousness, becoming part of the wider debate about cultural, environmental, and economic sustainability. The United Nations declaration of 2019 as the International Year of Indigenous Languages (en.iyil2019.org) can be considered emblematic of the rise in global awareness of the threat of language extinction. Popular press articles about language endangerment are becoming more common, and local papers often comment on initiatives to revitalize or maintain Indigenous languages of a specific group or territory. In addition, social media groups promote and support individual language communities and provide a means of connecting speakers living outside their communities of origin. It is becoming clearer all the time that language maintenance has many benefits in addition to the preservation of unique ways of seeing the world, including mental and physical health benefits (Biddle and Swee 2012; Hallett et al. 2007; Whalen et al. 2016), community benefits (Romero-Little et al. 2011) and educational benefits (Huffmann 2018; Luning and Yamaguchi 2010; Reyhner 2017). Indigenous language communities and linguists working in Indigenous language documentation and related fields have been aware of the threat to In- digenous languages for several decades. Passionate writings calling the linguistic community to action emerged as early as the 1990s (Crawford 1998; Grenoble and Whaley 1998; Hinton 1997; Krauss 1992), but, like the climate scientists who long warned of a looming crisis, linguists and language activists have struggled to be heard. -
The Drafting and Enactment of the Maine Indian Claims Settlement Act Report on Research Findings and Initial Observations
The Drafting and Enactment of the Maine Indian Claims Settlement Act Report on Research Findings and Initial Observations February 2017 Nicole Friederichs Amy Van Zyl-Chavarro Kate Bertino Commissioned by the Maine Indian Tribal-State Commission Contact Information: 120 Tremont Street Nicole Friederichs Boston, MA 02108 Practitioner-in-Residence Tel.: 1-617-305-1682 Indigenous Peoples Rights Clinic Fax: 1-617-573-8100 Suffolk University Law School Email: [email protected] Acknowledgement The Maine Indian Tribal-State Commission (MITSC) is honored to offer this thorough review of the crafting of the Federal Maine Indian Claims Settlement Act, 25 U.S.C. §§ 1721-1735. In June of 2014, the MITSC completed the Assessment of the Intergovernmental Saltwater Fisheries Conflict between Passamaquoddy and the State of Maine where the MITSC offered the following framework: The Maine Indian Claims Settlement Act, (MICSA), was passed in October of the same year [1980]. The MICSA gave federal permission for the [state Maine Implementing Act] (MIA) to take effect while retaining intact the federal trust relationship between the federally recognized tribes of Maine and the US Congress; and placed constraints on the implementation of the MIA. Of particular interest to the inquiry into the saltwater fishery conflict between the Passamaquoddy Tribe and the State of Maine are the following provisions of the federal act: 1. MICSA (25 U.S.C. § 1735 (a)) provides that “In the event a conflict of interpretation between the provisions of the Maine Implementing Act and this Act should emerge, the provisions of this Act shall govern.” The provisions of the federal MICSA thus override the MIA provisions when there is a conflict between the two. -
Student Transitions Project WebBased Resources
Ontario Native Education Counselling Association Student Transitions Project WebBased Resources Index Section Content Page 1 Schools and Education Institutions for First Nations, Inuit and Métis 3 ‐ Alternative Schools ‐ First Nations Schools ‐ Post‐Secondary Institutions in Ontario 2 Community Education Services 5 3 Aboriginal Student Centres, Colleges 6 4 Aboriginal Services, Universities 8 5 Organizations Supporting First Nations, Inuit and Métis 11 6 Language and Culture 12 7 Academic Support 15 8 For Counsellors and Educators 19 9 Career Support 23 10 Health and Wellness 27 11 Financial Assistance 30 12 Employment Assistance for Students and Graduates 32 13 Applying for Post‐Secondary 33 14 Child Care 34 15 Safety 35 16 Youth Voices 36 17 Youth Employment 38 18 Advocacy in Education 40 19 Social Media 41 20 Other Resources 42 This document has been prepared by the Ontario Native Education Counselling Association March 2011 ONECA Student Transitions Project Web‐Based Resources, March 2011 Page 2 Section 1 – Schools and Education Institutions for First Nations, Métis and Inuit 1.1 Alternative schools, Ontario Contact the local Friendship Centre for an alternative high school near you Amos Key Jr. E‐Learning Institute – high school course on line http://www.amoskeyjr.com/ Kawenni:io/Gaweni:yo Elementary/High School Six Nations Keewaytinook Internet High School (KiHS) for Aboriginal youth in small communities – on line high school courses, university prep courses, student awards http://kihs.knet.ca/drupal/ Matawa Learning Centre Odawa -
Spirit Bear: Honouring Memories, Planting Dreams Based on a True Story
Spirit Bear: Honouring Memories, Planting Dreams Based on a True Story Written by Cindy Blackstock Illustrated by Amanda Strong Honouring Omushkego Inninu (James Bay Cree) – Kistenee-chiikewin Maliseet – Ulasuwiyal Plains Cree – Kistanimuchick Gitxsan – Hlo’omsxw St’at’imc – (N) zalkwaksten Hul’qumi’num – Oh Siem! Michif – L’oneur Mi’kmaq – Kepmite’lmanej French – Honorer Ktunaxa – Wil=il=wi.na tkil=? Muskegoinninew (Swampy Cree) – Esitawenimacik Honouring Omushkego Inninu (James Bay Cree) – Kistenee- chiikewin Maliseet – Ulasuwiyal Plains Cree – Kistanimuchick Gitxsan – Hlo’omsxw St’at’imc – (N)zalkwaksten Hul’qumi’num – Oh Siem! Michif – L’oneur Mi’kmaq – Kepmite’lmanej French – Honorer Ktunaxa – Wil=il=wi.na tkil=? Muskegoinninew (Swampy Cree) – Esitawenimacik Honouring Omushkego Inninu (James Bay Cree) – Kistenee-chiikewin Maliseet – Ulasuwiyal Plains Cree – Kistanimuchick Gitxsan – Hlo’omsxw St’at’imc – (N)zalkwaksten Hul’qumi’num – Oh Siem! Michif – L’oneur Mi’kmaq – Kepmite’lmanej French – Honorer Ktunaxa – Wil=il=wi.na tkil=? Muskegoinninew (Swampy Cree) – Esitawenimacik Honouring Omushkego Inninu (James Bay Cree) – Kistenee-chiikewin Maliseet – Ulasuwiyal Plains Cree – Kistanimuchick Gitxsan – Hlo’omsxw St’at’imc – (N)zalkwaksten Hul’qumi’num – Oh Siem! Michif – L’oneur Mi’kmaq – Kepmite’lmanej French – Honorer Ktunaxa – Wil=il=wi.na tkil=? Muskegoinninew (Swampy Cree) – Esitawenimacik Honouring Omushkego Inninu (James Bay Cree) – Kistenee-chiikewin Maliseet – Ulasuwiyal Plains Cree – Kistanimuchick Gitxsan – Hlo’omsxw St’at’imc -
Article Title
Dennis L. Malone and Isara Choosri Stabilizing Indigenous Languages 1 Symposium Report Stabilizing Indigenous Languages Dennis L. Malone and Isara Choosri* A note from Pat Kelley, SIL International Literacy Coordinator Few of our field practitioners are strategically located for attending some of the conferences around the world that may be related to the work we do in literacy. Also, in many cases, especially if no paper is being presented, there may be limited funds available for transportation. Yet there is much to be learned from such conferences: for example, vocabulary and new terminology, current trends, what’s “out there” in the prominent theory and practice of related fields applicable to our work, current research, issues defined by the “voices” for literacy, etc. For that reason, when our SIL literacy personnel and national colleagues do attend or present at a conference, on occasion we’ll include a “Conference Report” … so that our field personnel may glean information from them. When possible, contact details will be provided in order to request additional information. These reports will reflect the growing trend in the Literacy domain for copresenting and coauthoring, which hopefully will continue as we determine to see capacity building in this area among our national colleagues. Dennis Malone (SIL International in Bangkok, Thailand), and Isara Choosri (Institute of Language and Culture for Rural Development at Mahidol University at Salaya, Thailand) coauthor this report of the Ninth Annual Symposium on Stabilizing Indigenous • Dennis Malone ([email protected]) is an International Literacy Consultant, serving with his wife Susan in the Asia Area. He is involved in minority language education projects in the Asia Area and also serves as a guest lecturer at the ILCRD. -
AVAILABLE from Jamaica Plains, MA 02130
DOCUMENT RESUME ED 226 893 RC 013 868 AUTHOR Braber, Lee; Dean, Jacquelyn M. TITLE A Teacher Training Manual on NativeAmericans: The Wabanakis. INSTITUTION Boston Indian Council, Inc., JamaicaPlain, MA. SPONS AGENCY Office of Elementary and Secondary Education (ED), Washington, D.C. Ethnic Heritage Studies Program. PUB DATE 82 NOTE 74p.; For related document, see RC 013 869. AVAILABLE FROMBoston Indian Council, 105 South Huntington Ave., Jamaica Plains, MA 02130 ($8.00 includes postage and handling, $105.25 for 25 copies). PUB TYPE Guides - Non-Classroom Use (055) EDRS PRICE MF01/PC03 Plus Postage. DESCRIPTORS American Indian Culture; *American Indian Education; *Cultural Awareness; Elementary Secondary Education; *Enrichment Activities; Legends; *Life Style; Resource Materials; Teacher Qualifications;Tribes; *Urban American Indians IDENTIFIERS American Indian History; Boston Indian Council MA; Maliseet (Tribe); Micmac (Tribe); Passamaquoddy (Tribe); Penobscot (Tribe); Seasons; *Teacher Awareness; *Wabanaki Confederacy ABSTRACT The illustrated boóklet, developed by theWabanaki Ethnic Heritage Curriculum Development Project,is written for the Indian and non-Indian educator as a basic primer onthe Wabanaki tribal lifestyle. The Wabanaki Confederacy is made upof the following tribes: Maliseet, Micmac, Passamaquoddy,and Penobscot. Advocating a positive approach to teaching aboutNative Americans in general and highlighting the Wabanaki wayof life, past and present, the booklet is divided into four parts: anintroduction, Native American awareness, the Wabanakis, and appendices.Within these four parts, the teacher is given a brief look atNative American education, traditional legends, the lifestyleof the Wabanaki, the Confederacy, seasonal activities, and thechanges that occured when the Europeans came. An awareness of theWabanakis in Boston and the role of the Boston Indian Council, Inc., areemphasized. -
Aboriginal Place Names Rimouski: (Quebec) This Is a Word of Mi’Kmaq Or Contribute to a Rich Tapestry
Pamphlet # 24 Ontario: This Huron name, first applied to the lake, the Chipewyan people, and means "pointed skins," a may be a corruption of onitariio, meaning "beautiful Cree reference to the way the Chipewyan prepared lake," or kanadario, which translates as "sparkling" or beaver pelts. Aboriginal Peoples Contributions to "beautiful" water. Place Names in Canada Medicine Hat: (Alberta) This is a translation of the Quebec: Aboriginal peoples first used the name Blackfoot word, saamis, meaning "headdress of a 1 Provinces and Territories "kebek" for the region around Québec City. It refers medicine man." According to one explanation, the to the Algonquin word for "narrow passage" or word describes a fight between the Cree and The map of Canada is a rich tapestry of place names "strait" to indicate the narrowing of the river at Cape Blackfoot, when a Cree medicine man lost his which reflect the diverse history and heritage of our Diamond. plumed hat in the river. nation. Many of the country's earliest place names draw on Aboriginal sources. Before the arrival of Yukon: This name belonged originally to the Yukon Wetaskiwin: (Alberta) This is an adaptation of the Europeans, First Nations and Inuit peoples gave river and is from a Loucheux (Dene) word, LoYu- Cree word wi-ta-ski-oo cha-ka-tin-ow, which can be names to places throughout the country to identify kun-ah, meaning "great river." translated as "place of peace" or "hill of peace." the land they knew so well and with which they had strong spiritual connections. For centuries, these Nunavut: This is the name of Canada's newest Saskatoon: (Saskatchewan) The name comes from names that described the natural features of the land, territory which came into being on April 1, 1999. -
Native American Languages, Indigenous Languages of the Native Peoples of North, Middle, and South America
Native American Languages, indigenous languages of the native peoples of North, Middle, and South America. The precise number of languages originally spoken cannot be known, since many disappeared before they were documented. In North America, around 300 distinct, mutually unintelligible languages were spoken when Europeans arrived. Of those, 187 survive today, but few will continue far into the 21st century, since children are no longer learning the vast majority of these. In Middle America (Mexico and Central America) about 300 languages have been identified, of which about 140 are still spoken. South American languages have been the least studied. Around 1500 languages are known to have been spoken, but only about 350 are still in use. These, too are disappearing rapidly. Classification A major task facing scholars of Native American languages is their classification into language families. (A language family consists of all languages that have evolved from a single ancestral language, as English, German, French, Russian, Greek, Armenian, Hindi, and others have all evolved from Proto-Indo-European.) Because of the vast number of languages spoken in the Americas, and the gaps in our information about many of them, the task of classifying these languages is a challenging one. In 1891, Major John Wesley Powell proposed that the languages of North America constituted 58 independent families, mainly on the basis of superficial vocabulary resemblances. At the same time Daniel Brinton posited 80 families for South America. These two schemes form the basis of subsequent classifications. In 1929 Edward Sapir tentatively proposed grouping these families into superstocks, 6 in North America and 15 in Middle America.