Archived Content Contenu Archivé

ARCHIVED - Archiving Content ARCHIVÉE - Contenu archivé

Archived Content Contenu archivé

Information identified as archived is provided for L’information dont il est indiqué qu’elle est archivée reference, research or recordkeeping purposes. It est fournie à des fins de référence, de recherche is not subject to the Government of Canada Web ou de tenue de documents. Elle n’est pas Standards and has not been altered or updated assujettie aux normes Web du gouvernement du since it was archived. Please contact us to request Canada et elle n’a pas été modifiée ou mise à jour a format other than those available. depuis son archivage. Pour obtenir cette information dans un autre format, veuillez communiquer avec nous.

This document is archival in nature and is intended Le présent document a une valeur archivistique et for those who wish to consult archival documents fait partie des documents d’archives rendus made available from the collection of Public Safety disponibles par Sécurité publique Canada à ceux Canada. qui souhaitent consulter ces documents issus de sa collection. Some of these documents are available in only one official language. Translation, to be provided Certains de ces documents ne sont disponibles by Public Safety Canada, is available upon que dans une langue officielle. Sécurité publique request. Canada fournira une traduction sur demande.

Healing Lodge Location Announcement

Maple Creek, Saskatchewan

Friday May 22, 1992

; -,inyright of this document does not belong to the Crown. •),ioer authorization must be obtained from the author for y intended use

. 2s droits d'auteur du présent document n'appartiennent à l'Étal Toute utilisation du contenu du présent ,.1.-,cument doit être approuvée préalablement par l'auteur. 96) HEALING LODGE LOCATION ANNOUNCEMENT MAPLE CREEK, SASKATCHEWAN FRIDAY MAY 22, 1992

TABLE OF CONTENTS /or4 :,,-r=1

Schedule of Events: Healing Lodge Announcement 1 Solicitor General Speaking Notes: Heal ing Lodge Location Announcement 2 Solicitor General Speaking Notes: Meeting with the Healing Lodge Planning Committee 3 Press Release: Healing Lodge Location Announcement 4 Q' s and A' s 5 Economic Impact of Federally Sentenced Women Facilities Including the Healing Lodge 6 The Report of the Healing Lodge Planning Committee 7 Location Selection Criteria for the Healing Lodge 8 Maple Creek/Nekaneet Healing Lodge Submission 9 Summery of Maple Creek/Nekaneet Submission Against Published Criteria 10 Healing Lodge Vision Statement 11 Heal ing Lodge Role Statement 12 Aboriginal Women Under Federal Sentence - Profile 13 Location of Aboriginal Women under Federal Sentence 14 Status of Short-Term Recommendations by the Task Force on Federally Sentenced Women 15

CSC response to Carol Daniels Appeal Decision 16 CSC response to Inquest into Suicides at Prison for Women 17

LIBRARY ÉMLIOTHÈQUE PSEPC/$PPCC

JAN 3 1 2008

ç.:'----'`irOfA (ONTARIO) .1A «I • .oeawnle u-rouJoa. Complete Information Report Library/Bibliothèque Page 1 24/07/2009 Title: Healing Lodge location announcement, Maple Creek, Saskatchewan, Friday, May 22, 1992. Published: Maple Creek, Sask. : [Correctional Service Canada], 1992. O Description: 1 v. : ill. ; 29 cm. General Note: Caption title. General Note: The material at tabs 1, 2, 3, 4 and 10 is missing from the binder. Contents Note: Contents: 1. Schedule of events: Healing Lodge announcement. -- 2. Solicitor General speaking notes: Healing Lodge location announcement. -- 3. Solicitor General speaking notes: meeting with the Healing Lodge Planning Committee. -- 4. Press release: Healing Lodge location announcement. -- 5. Questions and answers: the Healing Lodge and related aboriginal issues. -- 6. Economic impact of federally sentenced women facilities including the Healing Lodge. -- 7. The report of the Healing Lodge planning committee. -- 8. Location selection criteria for the Healing Lodge. -- 9. Maple Creek/Nekaneet Healing Lodge submission. -- 10. Summary of Maple Creek/Nekaneet submission against published criteria. -- 11. Healing Lodge vision statement. -- 12. Healing Lodge role statement. -- 13. Aboriginal women under federal sentence - profile. -- 14. Location of Aboriginal women under federal sentence. --15. Status of short-term recommendations by the Task Force on Federally Sentenced Women. -- 16. Corr

Subject: Okimaw Ohci Healing Lodge (Maple Creek, Sask.). Subject: Indian women----Canada----Criminal justice system. Subject: Women prisoners----Canada. Name Added Entry: Correctional Service Canada.

Added By: dkirouac Date Added: 17/08/2007 Updated By: sking Date Updated: 02/05/2008

Copy: 1 NHQ-Circ storage

Call Number: E 98 .W8 H4 1992 Item ID: 0000050592 Status: On Shelf Collection Type: Loan Media: book

•

OUESTIONS AND ANSWERS

THE HEALING LODGE AND RELATED ABORIGINAL ISSUES.

Ql What is a Healing Lodge? Al The Healing Lodge will be a facility for Aboriginal women

• under federal sentence, where the needs of. Native women will be addressed through culturally sensitive teachings, ceremonies, contact with Elders and children, and interaction with nature. The Healing Lodge will operate from a unique cultural perspective, placing high value on spiritual leadership, as well as on role modelling and the life experiences of staff, and the physical space and programs will reflect Aboriginal culture. The Healing Lodge 'concept is being developed in partnérship with Aboriginal people.

Q2 Who are the people that you refer to as developing the Healing Lodge?

A2 The Healing Lodge Planning Committee consists of representatives from Aboriginal women's organizations and CSC staff. The external Aboriginal members were drawn from nominations from the Aboriginal Women's Caucus and the Native Women's Association of Canada, the two National organizations represented on the Task Force on Federally Sentenced Women. The committee is supported and advised by Native Elders.

Q3 Will Native women have to serve their sentence in the Healing Lodge? •

A3 No. The Healing Lodge is an option developed in response to a stated need to provide culturally sensitive programs for Native Peoples within the Justice system. Should a Native woman choose not to serve her sentence at the Healing Lodge, she would be eligible for placement at the appropriate regional facility.

Q4 Why will the Healing Lodge be located in Saskatchewan and not in Manitoba or Alberta? A4 CSC analyzed the historic distribution of federally sentenced Aboriginal women based on place of sentence and • determined that the home communities of the majority of -2- these women were in Alberta or Saskatchewan. Locating the Healing Lodge facility in Saskatchewan is consistent with the model and will allow the majority of federally sentenced Aboriginal women to serve their sentences closer to their homes, families and children. Taken together, the Alberta Regional facility and the Saskatchewan Healing Lodge will provide a broad range of correctional options for federally sentenced aboriginal women from the Prairie provinces.

Q5 Why was Maple Creek chosen? A5 In the words of the Healing Lodge Planning Committee: "The strengths presented by this community which set it apart from others have a lot to do with Aboriginal history, Abôriginal spirituality, clean land, pure spring water, co- operative living, traditional ways, 'humility, self- sufficiency and a welcoming spirit".

Q6 How can you be sure that the people of Nekaneet/Maple Creek will welcome a facility in their area? A6 In order for the Healing Lodge to be a success, it is imperative that it have the support of a nearby Aboriginal • community, therefore, community support was an important consideration in the location selection. It was clear from the Nekaneet/Maple Creek submission that its people would have a strong feeling of responsibility toward the women. It was also clear that the community would be able to support the healing of the women through the sharing and teaching of Aboriginal ways in order to prepare women for return to urban or home communities.

Q7, Is there an appeal process for those communities who submitted proposals but were not selected? A7 Understandably, the communities which were not chosen will be disappointed. The quality of all of the submissions was very high. Each proposal was carefully assessed. Based on a detailed review of a number of factors, I have come to the conclusion that the location chosen will best meet the needs of Aboriginal women under federal sentence. • -3-

Q8 What is the next step in the process? A8 The next step in the process for the Healing Lodge is the selection of the specific land for the new facility. Public Works Canada in consort with the CSC and the Healing Lodge Planning Committee will work with the selected community to identify available and suitable land. The site must both meet the needs of Aboriginal federally sentenced women, including cultural and spiritual needs, as well as construction standards.

Q8b When will construction begin, and how long will it take?

A8b Construction will begin as soon as preliminary tasks such as site selection, land acquisition and facility design are complete. Extensive consultation with private agency 'groups, Native communities, other féderal government departments and provincial/territorial authorities will be required during this process.

Q9 How many of the federally sentenced women are Native?

A9 Of the 317 women incarcerated under federal sentence, on March 31, 1991, 49 were Native. This means that 15% of our female offender population is Native while only 2% of the • general population in Canada is of aboriginal ancestry.

h Q10 Is the one Healing Lodge sufficient to serve all Aboriginal federally sentenced women?

A10 Yes. 15% of federally sentenced women are of self-declared Aboriginal ancestry, the majority of whom were residents of the Prairie provinces at the time of their arrest. The Healing Lodge will be of sufficient size to house all of the Aboriginal federally sentenced women from the Prairies. It will also permit Native women from other regions to serve all or part of their sentence there.

Q11 What will the size of the new facility be and how many staff will it employ? Al1 The Healing Lodge will be a relatively small facility compared to other correctional facilities. It is estimated that it will accommodate approximately 30 women and will require a similar number of staff. -4- • Q12 How much money will be spent in building the facility and how many construction jobs will it create?

Al2 The Healing Lodge project is estimated to be a 7 million dollar project which would generate approximately 60 short term construction jobs.

Q13 Will the Aboriginal programs be developed and run by local Aboriginal people or will CSC design and run the programs? A13 CSC is working in partnership with Aboriginal women and Elders to develop the operational and program plan for the Healing Lodge. This plan will be a framework but, it is hoped that the actual programs will be delivered by using community expertise.

" In addition, the Task Force recomménded that staff selected to work at the Healing Lodge be Aboriginal and that they be recruited with high emphasis on their life experience, and their ability to act as positive role models for the women. There may be some Aboriginal people employed by CSC in other facilities who will want to work at the Healing Lodge.

Q14 What level of security are the inmates that will be • accommodated in the Healing Lodge? A14 The vast majority of federally sentenced women present a low risk to the community and the Healing Lodge will be designed and operated with that knowledge in mind. The Healing Lodge will however, accommodate women of all security needs, including those very few women who require some enhanced support.

Q15 Will there be staff on-site 24 hours per day? A15 Yes.

Q16 Will there be a traditional prison fence around the facility?

Al6 The design of the facility will reflect the fact that the majority of federally sentenced women do not have high security needs. They do not pose a significant risk to society, rather they are more at risk of self-injury. The facility will be quite open in design, but will also be able to accommodate the relatively small number of women who • require additional support/security. • Q17 Who takes ownership of the land which the facility is built on if the proposed site is Indian Reserve land?

A17 Ownership is an issue which would have to be explored and negotiated between the selected Band/community and CSC. CSC is prepared to enter into these discussions once the location is determined.

Q18 Will the children and families of the women relocate to the community?

A18 Some women may choose to relocate their families and/or children to the community where the Healing Lodge is located. For other women it may be in the best interests of the children/family to leave the children with another family member or friend (father, grandparents, etc.) in their home community.

Q19 Will non-Native women be allowed in the Healing Lodge? A1 9 It is possible that non-Native women may wish to be accommodated for a period of time at the Healing Lodge. However, as the focus of this facility will be Aboriginal in nature, non-Native women will need to respect and be part of • the Native programming and the Aboriginal environment.

Q20 What special needs do Aboriginal women under federal sentence have?

A20 Ab6riginal women interviewed by the Task Force on Federally Sentenced Women, and consulted by other justice inquiries, stressed the importance of contact with their own people, of the need for recovery from histories of abuse, racism and poverty through traditional teachings and spirituality. They requested an opportunity to have closer contact with their family, children, and Elders, and to have programs and services that are culturally sensitive.

Q21 How many suicides have there been in the history of the Prison For Women? In the past five years? In the past 12 months? A21 The Prison For Women began keeping detailed records of inmate suicides in 1963. Since that time there have been 10 suicides of federally sentenced women at that institution. Five of these deaths occurred in the past five years and two • of them within the past 12 months. • -6- Q22 What is being done to prevent future suicides? A22 We remain very concerned about the suicides at the Prison for Women. We know that Native women in Canada, in particular, have a higher rate of suicide than the general population. Efforts are on-going at the Prison for Women to train staff with respect to suicide prevention, and to provide supportive programs and counselling to the women offenders.

Q23 What has the record of Native Offender performance been on parole?

A23

GENERAL

Q24 What will happen to Carol Daniels and other federally sentenced women from Saskatchewan, now and in the future? A24 There are no plans to transfer Carol Daniels, or other women currently accommodated in Saskatchewan Penitentiary, to the • Prison for Women.

Q25 Some federally sentenced women at Kingston Prison for Women have indicated they do not want to relocate to the regional facilities. Why is this? A25 Women serving lengthy periods of incarceration away from their families have formed close supportive relationships with other women in similar circumstances at Kingston and with the local community. They may experience some separation anxiety when Kingston closes however, a woman's preference for transfer to a particular regional facility will be considered whenever possible. This will allow some women to remain together. Others will chose to relocate in order to be closer to their families and home communities.

Q26 Will the involuntary transfer policy be implemented? A26 Every effort will be made to work with the women to consider and wherever possible accommodate their request for placement in a particular'regional facility or the Healing • Lodge. -7- • Q27 How will CSC meet its mandate for the protection of the community with this lower security facility? A27 In designing and constructing the new facilities, the safety of the surrounding community and society in general will . remain paramount. Research and experience tells us however, that the majority of women under federal sentence present low,risk to society. There are only a small number of women ' who are considered to be high risk, and each of the facilities will have an area of enhanced security and the capability to accommodate these women as well.

Q28 What types of crimes have federally sentenced women committed? How many of them are murderers? A28 When discussing statistics on violence and female offenders, •it is acknowledged that the violent' behaviour of women is in many cases, a response to violence perpetrated upon them. Research has shown that the vast majority of federally sentenced women have been abused. Many of the crimes committed by women were carried out against persons related to or known by them. With this context in mind the Task Force research found that 39% of the women were serving sentences for murder or manslaughter, 27% for robbery and • 33% for non-violent offenses. Q29 How many of the women you house are maximum security inmates? A29 At any given time very few of the federally sentenced women in Canada require maximum security.

Q30 Will women be allowed to have their children in the new facilities? A30 The Task Force and other research has found that the majority of federally sentenced women are mothers who wish to maintain.contact with their children. It is recognized that one of the most important components of the new facilities will be to promote positive mother child contact including visits, parenting skills training, and where it is in the best interests of the child, a live-in program. However, extensive negotiation and consultation with child welfare authorities will be required to develop policy and • protocol.

•

gstimated Resource Distribution le Facilitv

PY's Salaries Other o&m Total Operating ($000) ($000) ($000)

Atlantic 26 1,101 566 1,667 (30'beds)

Quebec 46 1,949 1,415 3,364 (75 beds) . Ontario 46 . 1,949 1,320 3,269 (70 beds)

Prairies 36 1,525 1,037 *2,562 (55 beds) Healing Lodge 26 1,101 566 1,667 (30 beds)

NHQ 2 • 85 - 85

TOTAL. 182. 7,7,10 4,904 • 12,614

Source: Operational Planning & Resource Analysis Based on the total estimated requirements of 182 person years, the estimates for person years required in each facility are as follows:

FACILITY PERSON YEARS (ESTIMATE) All of these positions Atlantic 26 will not , necessarily Quebec 46 be new jobs due to Ontario 46 staff transfers from the Prairies 36 Prison for Women, as Healing Lodge 26 well as from elsewhere National Headquarters within CSC.

It should be noted that the National Implementation Committee has begun to work on developing an organizational chart, job descriptions and classifications for the new facilities. The figures contained in this document are only preliminary estimates based on the Treasury Board submission and could be revised slightly once those documents are completed. For further information on the anticipated economic impact of the new facilities refer to the attached briefing note dated May 27, 1991, titled Economic Impact of the Federally Sentenced Women's Facilities.

• ECONOMIC IMPACT OF CONTRUCTION OF FSW FACILITIES

The table below shows the estimated construction cost (excluding land and design fees) for each of the proposed facilities. These expenditures will result in the cration of short term construction related jobs at various times during the 1 to 2 years construction perios. The expected number of jobs is shown in the table.

' ESTIMATED ESTIMATED # FACILITY # OF BEDS CONSTRUCTION OF SHORT TERM COST JOBS

Atlantic 30 $ 5 Million 40 - 45

Quebee 75 $ 12 Million 100 - 110

Ontario 70 $ 12 Million 100 - 110

Prairies 55 $ 10 Million 80 - 90 • Healing Lodge 30 $ 7 Million 55 - 60

•

NATIVE WOMEN'S ASSOCIATION OF CANADA

March 31, 1992

Ole Ingstrup Commissioner Correctionl Service of Canada 340 Laurier Avenue West Ottawa, Ontario KlA OP9 - Dear Mr. Ingstrup: On behalf of the Healing Lodge Planning Commit-tee and the Elders' Circle, I am pleased to present to you the report of our assessment and recommendations with respect to the location of the Healing Lodge. We would ask that you accept it in faith that it represents our most thoughtful advice and highest commitment to an important initiative. Would you please convey the report to the Solicitor General at your J g i •I I earliest opportunity. May I take thiS opportunity to tharik yoU for your personal support to the Healing Lodge Planning Committee over the past year.

Sh.bn KIvbr Facilitator Healing Lodge Planning Committee

I ii.m) (). 130\ 1K, ■ )1 Iss \ 1 KEN l...) ■:TARIO NOA. 1MO l)(1.\% ■ A UNT.\;:l0 "g, - 1111%1 .. *:111 L':•%) [. \ LIZ111 I \* 1 5 I ; \ x ( ( ,13) 4 ■).,7 11 (.1 :'.10 (.0:17 •

The Report of The Healing Lodge Planning Committee

"Our most important decisions are discovéred not made. We can make the unimportant ones, but the major ones require us to wait with the discovery"

March 31, 1992 "Remember why we have come together. W. are here because we want to build a better way, a healing way for the girls in prison. No matt•r what our differences, we share this In common. We must not forget our purpose, nor our responsibility.* Mary Louie Elder (March 1992)

ef: s .: *Take strength from these ceremonles. The grandfathers have given us guidance on the paths we have walked. They will help clear the path far you.* Joan Lavallee Elder • (March 1992)

The Creator already knows where the Healing Lodge will be, and it is a good place.* Liza Mosher Elder (March 1992)

*The most that non-Aboriginal people can do, is to be sensitive to the issues so that they do not create unwitting obstacles to the development of Aboriginal programs by Aboriginal people for Aboriginal people."

Task Force on Federally Sentenced Women (April 1990)

WEE II TEA 1AULF.Se_CaNIFM

1. Preface 1

2. Aboriginal Women in Prison 2

3. The Healing Lodge Concept 3

4. The Healing Lodge Planning Committee and Elders' Circle 5

5. The Assessment ProCass 6

6. The Results 7

7. An Introduction to Maple Creek/Nekaneet 8

8. Recommendations 9

9. Closing Comments 10

10. Appendix # 1 Chapter on Aboriginal Women Excerpted from the Report on the Manitoba Justice System and Aboriginal People

Appendix # 2 Excerpt on Aboriginal Women from Justice On Trial, Report of the Task Forcce on the Criminal Justice System and its Impact on the Indian and Metis People of Alberta

Appendix # 3 Survey of Federally Sentenced Aboriginal Women in the Community

Appendix # 4 Healing Lodge Vision Statement and Role Statement

Appendix # 5 Community Questionnaire, Cover Letter and Instructions

Appendix # 6 Maple Creek/Nekaneet Submission

Appendix # 7 Community Summaries and Rankings • - 1 - PREFACE

This report was difficult to write. It was Important for us to provide the expected Information about our assessment process and methodology. It was necessary, as well, to convey certain factual Information about the results and recommendations of our work.

We wanted, however, to do more. We wanted to describe the experience that we have had together as a planning committee and as an assessment team, to convey what we have learned, and to indicate our support to you as you undertake to make an important decision. Much of what we want to share is about Aboriginal people, their ways and their understandings. This is hard for us to do in writing because some of us are non-Aboriginal and still learning, and because some of us are Aboriginal and more comfortable in sharing our teachings in the oral tradition. We invite you, therefore, to read the attached material as the first step in preparing to make your decision. We also ask that you then take some time to meet with the Elders and other representatives from our Committee so that we might discuss our report with you, and share other important knowledge that we hope will be helpful;

We believe that announcing an appropriate location for the Healing Lodge will be an important step forward. We also believe that the process of establishing that Healing Lodge in partnership is equally important. This facility will be the first of its kind for incarcerated Aboriginal women in Canada. •

At a time when our country's leaders are attempting to find new ways to work together, and to chart a different course for Canada, we see our commitment to partnership on the Healing Lodge as a small, clear example of that same effort. If we succeed, the impact will be significant. Aboriginal women in prison are among the most disadvantaged and disenfranchised people in Canada. To improve their situation is to better our country.

Respectfully submitted by:

The Healing Lodge Planning Committee The Eiders Circle

Ginger .Bacchus Joan Lavallee Debra Black-Froman Mary Louie Jeff Christian Liza Mosher Lynn Daniels Michael Gallagher Sharon Mclvor Jane Miller-Ashton Sky Blue Morin • .../2 2- ABORIGINAL. WOMEN IN PRISON

The Task Force on Federally Sentenced Women, its research on Aboriginal women In prison, as well as several recent inquiries into the Justice system as it pertains to Aboriginal and Metis people in Canada, have confirmed that federally sentenced Aboriginal women experience unique disadvantages (see Appendices 1, 2 and 3).

Aboriginal women constitute less than 3% of Canadian women, but represent a disproportionate 15.7% of women under federal sentence. This disadvantage must be understood within the broader context of the situation of Aboriginal women in general. Studies have revealed that Aboriginal women experience the economic and social marginalization often characteristic of Canadian women, compounded by the legal disadvantages, racism and abuse histories that define the lives of many First Nations peoples.

Historically, Aboriginal women played an importànt and equal role in their traditional societies, but European economic and cultural expansion was particularly destructive to that role and to the breakdown of families in Aboriginal communities.

To look at the background of Aboriginal women in prison is to look at Aboriginal women in general. Their histories include poverty, experiences of violence, discrimination and erosion of culture. As a group, Aboriginal women earn substantially less than either non-Aboriginal women (who earn 67% of men) or Aboriginal men, a fact which is compounded by the high rate of single parenthood among this group of women.

Aboriginal women experience violence at higher rates than any population in Canada. Family violence is eight times the national average and suicide rates are also . disproportionately high. Among federally sentenced Aboriginal women, research for the Task Force revealed, that 90% had been physically abused and 61% had experienced sexual abuse.

Many Aboriginal women have had experiences of systematic alienation from their culture and very negative interaction with non-Aboriginal authority. These histories as Aboriginal women define the further disadvantage that they experience in the prison and parole systems. Helping services in correctional settings, research has shown, are often delivered in culturally inappropriate ways. Caregivers are typically non- Aboriginal, and sometimes male, whom Aboriginal women, because of past experiences, tend to distrust and fear.

Aboriginal women interviewed by the Task Force, and consulted by other Justice inquiries, stressed the importance of contact with their own people, of the need for recovery from abuse histories through traditional teachings and Aboriginal spirituality. They requested an opportunity to have closer contact with their family, children, and Elders, and to have programs and services that were culturally sensitive.

O -3-

THE HEALING LODGE CONCEPT

In responite to research findings and the concerns expressed by Aboriginal women themselves, the Task Force on Federally Sentenced Women made several short term recominendations pertaining to Aboriginal services at the Prison for Women. It also recommended that the new regional facilities have culturally sensitive services. Its most Important recommendation concerning Aboriginal women, however, was a Healing Lodge which would be an inc,arceration option for federally sentenced Aboriginal women or other women who were committed to living in an ,Aboriginal sensitive environment.

•1". The Healing Lodge vision is credited to Alma Brooks, an Aboriginal woman from the Maritimes and member of the Aboriginal Women's Caucus. The idea was brought to the Task Force table by its Aboriginal members. It was clear from the outset, however, that the Healing Lodge, in order to be successful, should not only be \ 'endorsed by the Correctional Service of Canad'a, but should be developed by AboriginaF women and Elders, and connected to a supportive traditional Aboriginal community.

Healing for Aboriginal women means the opportunity, throuch Aboriginal teachings, spirituality and culture, to recover from histories of abuse, to regain a sense of self- worth and hope, to rebuild families and to gain skills for "walking in the new forest" (urban non-Aboriginal society). It is understood that the women may spend all or part • of their sentence at the Healing Lodge. It is hoped that this period of time will help to create a spiritual base for life's challenges.

The Healing Lodge will have connections to the other regional facilities and more urban community residences and support services in order to ease transition to home communities and large centres. The Healing Lodge itself must, however, be located in a rural setting on appropriate land, with pure. natural running water, and with the support of a nearby Aboriginal community.

Because these three criteria are so essential to the success of the Healing Lodge and because they are less well understood by non-Aboriginal people, the following information is provided.

Land Land is very important to Aboriginal people. It is through.their relationship to the land, Mother Earth, and through their interaction with nature and animal life, that Aboriginal people begin to connect with themselves. The natural environment provides positive energy which is essential to healing and spiritual growth.

•• • /4 -4 -

A large parcel of untouched land in a rural setting is Important for spiritual ceremonies. It ls essential that the land Is large enough so that sweat lodges can be relocated yearly, and be a suitable distance from other buildings. Aboriginal people view the spiritual use of land in such the same way as others may think of summer fallow. Mother Earth needs to rest from the negative feelings that go into It and "over-used" land would not be helpful to the spiritual growth of federally sentenced Aboriginal women. A large piece of land is also important in order to attract and preserve a wide variety of wildlife, and to provide opportunities for the women to conserve and use the land in ways that promote a healthy environment. Water The gift of water cleanses, purifies and is essential to all living things. To Aboriglnal people; the Grandmother Moon controls the water., the ebb and tide, protecting us by night.

The preservation and use of water is inherent to Aboriginal traditions and responsibilities, and it is a part of ceremonies that are specific to Aboriginal women. It is important that water be pure, unpolluted and running year round. Spring water, untouched and unaltered by man, is preferred for use in spiritual ceremonies, sweats and cedar baths. Walking and bathing in water • can help to restore energy and wash away hurt feelings. Water will also be important to the Healing Lodge for its recreational benefits, and is needed far gardening and harvesting activities that will be undertaken by the women. Supportive Aboriginal'Communities including Elders and Medicine People

The concept of a Healing Lodge for federally sentenced Aboriginal women is not possible without the support of a nearby traditional Aboriginal community. Elders and Medicine people are an important part of that comilunity and will be a central locus in the Healing Lodge activities. It is Elders who pass on the oral teachings and conduct the ceremonies, and it is Medicine people who help*with the holistic healing of mind, body and spirit. Elders and Medicine people must not only be interested and available to work with federally sentenced women, they must be open and accepting to the traditional practices and people of other nations and religions. The Elders' role is not only spiritual. They will have an important influence in sharing their understanding.of culture and in helping to instill in women the pride and awareness of their traditional roles. In order for true healing to take place, Aboriginal women need to build a positive self-identity that is connected to their Aboriginal heritage. • .../5 - J

THE HEALING LODGE PLANNING COMMIT TEE AND ELDERS' CIRCLE

The report of the Task Force on Federally Sentenced Women was accepted by the Government of Canada on September 26, 1990. This acceptance included a commitment to establish a Healing Lodge somewhere in the Prairie provinces, and to involve Aboriginal people in that process. In February 1991, the Correctional Service of Canada convened a Healing Lodge Committee to develop plans for this particular facility.

Although the Task Force had recommended a Healing Lodge Advisory Council composed of Aboriginal Women which would provide external advice to the Commissioner, it became apparent that the Healing Lodge Planning Committee should be integrated, composed of both government and non-government, Aboriginal and non-Aboriginal members who would plan the Healing Lodge in partnership. This decision effectively acknowledged the importance of a more active and influential role .for Aboriginal women and Elders in the planning process.

The approach was endorsed by the Commissioner, and accepted and made public by the Solicitor General in July 1991, and again in December 1991. The partnership was given formal expression at a workshop ,on the subject delivered at the Department of Justice's Aboriginal Conference in Whitehorse in September 1991, and continues through the ongoing planning activities of the committee which have been supported by the govemment.

The Healing Lodge Planning Committee is currently composed of both Correctional Service of Canada staff and Aboriginal women representing a diversity of First Nations, one of whom acts as the Facilitator for the group. The COmmittee is supported by a Circle of three Elders who provide spiritual guidance to the work of the members. All of the non-government members were drawn from nominations made by the Aboriginal Women's Caucus and the Native Women's Association of Canada, which were the two national Aboriginal organizations represented on the Task Force.

Since its establishment, the Healing Lodge Committee has prepared a document which describes the vision for the new facility, and has developed as well, a role statement which outlines, in more detail, the purposes of the Healing Lodge. In addition, work on the development of a culturally sensitive operational plan for the Healing Lodge is currently in progress (see Appendix # 4 for Vision and Role Statement).

• .../6

SI 43- THE ASSESSMENT PROCESS

The Healing Lodge Planning Committee developed location assessment criteria which were endorsed by the government and made public in December 1991 when the Solicitor General announced that the Healing Lodge would be located in the province of Saskatchewan. Eligible communities were given until January 15, 1992 to express interest, and 47 communities were subsequently sent a questionnaire to assist them in assessing their community against the established criteria (see Appendix # 5).

Guidelines for completing the submission were provided, and a contact person made available to answer any queries about the questionnaire or the evaluation process. A written summary of all questions and answers was forwarded to all communities on February 19, 1992. Twenty-three submissions were received by the March 2, 1992 due date, as well as several official notifications of withdrawal from the process. Acknowledgement letters were sent to all communities. This included follow-up letters to communities who had not responded, in order to ensure that they, in fact, had withdrawn.

The Healing Lodge Planning Committee developed a scoring tool by which to assess the submissions. This method of evaluation assigned a score to each criteria but weighted some criteria as more important than others. The most important criteria were those relating to land, water and the availability of Aboriginal Elders, Medicine people and Aboriginal spiritual services. Other Aboriginal supports, access to transportation, availability of emergency services (eg. fire, ambulance, Police), • and employment/skills training opportunities, were appropriate counselling services ranked as second in priority, with the remaining criteria ranked somewhat lower in importance. These latter criteria included recreational services, educational services and affordable housing.

It is important to understand why this method was chosen. What sets the Healing Lodge apart from the other planned facilities for federally sentenced women is its Aboriginal focus. If it is to be a place of healing. for Aboriginal women, it must draw significantly on Aboriginal culture, tradition and ceremony. The other services, while important, cannot be utilized effectively if the Aboriginal requirements do not provide the framework and context for the Healing Lodge.

The assessment process involved a team of 7 individuals composed of 4 CSC staff, and 3 external Aboriginal women. The team members independently assessed each of the 23 submissions against the established criteria. The committee then convened in Saskatoon to discuss the results, and determine recommendations. They were joined by a recently appointed member of the committee who did not evaluate submissions, but who participated in discussions and was included in decision making

.../7 -7-

relating to process recommendations. The group was also assisted by a staff member • from the Federally Sentenced Women Initiative unit. This Individual liaised directly with the communities and other individuals to clarify certain information on behalf of the committee. She also acted as a recording secretary and administrative assistant during the meetings.

The three Elders played a very significant role in the assessment process by conducting spiritual ceremonies in their home areas during the week that the submissions were being scored. In Saskatoon, they attended all meetings and opened and closed our discussions with prayers, ceremony, and teachings. They helped to keep the process focused and purposeful with their unselfish, calming, and undestanding presence.

Discussion was conducted using a consensual approach as is common in Aboriginal groups. Some issues were difficult to discuss but the Elders provided considerable spiritual support which strengthened the commitment to work together collaboratively.

THE RESULTS

A striking aspect about the entire assessment process was the fact that so many communities applied in the first place. It is gratifying and exciting for both CSC staff and Aboriginal women to see such high community interest and empathy for • correctional issues relating to Aboriginal women. The results of the assessment activities can be described as falling into three general categories.

Submissions that scored very low were typically non-Aboriginal communities who did not collaborate with an Aboriginal group or band, and thus lacked significantly in the important areas pertaining to Aboriginal specific services and supports. Other low scoring submissions were very geographically remote Aboriginal communities who did not prepare their submission with a larger centre. These communities did not have adequate general services (e.g. hospital, employment, education services) to support a Healing Lodge.

The middle group was largely joint proposals submitted by a predominantly non- Aboriginal communities in collaboration with local bands or tribes. It was very impressive to see these fine efforts to work together. Each of these communities had, however, some important deficiency. Either they were missing an essential Aboriginal component or understanding (e.g., appropriate water, land, etc.), or failed to have the combination of services required to meet the needs of the Healing Lodge. None the les5, this group of submissions had commendable strengths. • .../8 -8-

The top rated submission was in a category by itself with a score 18% higher than the second Place community. The predominance of a single community was not expected at the outset .of the process, but the submission so closely conformed with the vision of the Healing Lodge that It was recognized by all members of the committee as the best location. This choice was also strongly suppo rted by the three Elders as the most spiritually suitable place for the Healing Lodge.

Assessment summaries of each community are contained in Appendix # 7, together with their scores in rank order. The first place community of Maple Creek/Nekaneet is highlighted in the following section, but is fully summarized in Appendix # 7 as well.

AN INTRODUCTION TO MAPLE CREEK/NEKANEET

"Cypress Hills is a sacred place. It is to these hills that people come for healing, inspiration, and to hear the voice of their Creator. re is a natural place for restoration of both the body and the spirit. FOkimaw Ohci and 'Thunder Breeding Hills' - the 'Cypress Hills' have had several names evincing their power and spiritual importance. When the Plains Cree inhabiting these hills were ordered to move out to make room for the CPR in the early 1880's, they refused. The Band was forcibly shipped out of the area but they moved back and hid in the hills. Because of their refusal to move, this small Band was cut off from any government assistance and left to fend for itself. In fact, it was not even recognized as being in existence until 1967. For over eighty years, they lived without reserve or status, providing for themselves by hunting, trapping, selling fence posts, and working for ranchers. The Nakaneet Band lives on its ancestral territory, remaining true to its traditions. Moreover, because of the Band's historical relationship with the ranchers and residents of the town of Maple Creek, it is well respected in the community as a whole. Maple Creek is a good location for a Healing Lodge. It is far enough away from the influences of city life, giving residents an opportunity to heal and rehabilitate themselves before going back to their home communities. This type of facility.would have the support of not only the Nekaneet Band, but the community as a whole. We are used to accepting people as they are, as a part of the Old West tradition that still lives on here in the southwest corner. This is a "healing place".

(Maple Creek/Nekaneet submission) (February 1992) • • •/9 -9- Most of the members had never heard of, or been to Maple Creek, Saskatchewan. The submission from this community was short, simple, and straight-forward. It came "out of left field".

The strengths presented by this community which set it apart from other submissions have a lot to do with Aboriginal history, Aboriginal spirituality, clean land, pure spring water, co-operative living, traditional ways, humility, self-sufficiency, and a welcoming spirit.

One had the sense in reading the Maple Creek/Nekaneet submission that its people would have a strong feeling of responsibility to the women, and that community and the womens' neèds and interests would be, not only compatable, but in fact the same. It was clear that the community would provide a serene respite for healing through the sharing and teaching of Aboriginal ways in order to prepare women for return to urbain or home communities.

It was apparent, from this submission, that the community of Maple Creek and the people of Nekaneet accept and respect each other, work collaboratively together and would offer mature, stable guidance and support to the Healing Lodge, making it a fuill part of their community. YOU were left with the impression that this community made a submission in the sincere belief that they had some special gifts to share, but that if, fin fact, there was a truly better "healing place" elsewhere, they would understand and support that choice..

A copy of the full submission from Maple Creek/Nekaneet is attached (see Appendix # 6).

RECOMMENDATIONS The Healing Lodge Planning Cormittee recommends that the Solicitor General select the community of Maple Creek/Nekaneet as the location for the Healing Lodge. This community can be fully defended as unique in its Aboriginal sensitive qualifications. The Elders and Aboriginal members of the committee would also be pleased to assist the Minister in planning for and announcing this location. The Elders are also willing to visit Aboriginal women at the Prison for Women to discuss the location choice as well as the concept of the Healing Lodge. They further recommend that a written communication be sent to Federally Sentenced Aboriginal Women in both provincial and federal institutions to inform their of the decision.

- • • / 1 0 - 10-

The Planning Committee also recommends that, once the location is announced, the Eldora from the Eiders Circle and the Elders of the Mekaneet Reserve work together to identify a specific piece of land which is spiritually appropriate. This would be done in consort with the usual CSC/Public Works assessment of operationa/ and technical suitability. Finally, the Healing Lodge Planning Committee recommends that it continue to have a leadership role in developing the Healing Lodge facility in co-operation with the people of Maple Creek and Nekaneet.

CLOSING COMMENTS

In closing, it is important to make some acknowledgements.

We thank the Solicitor General, the Commissioner of the Correctional Service of Canada, the Native Women's Association of Canada, and the Aboriginal Women's Caucùs for their ongoing commitment to the partnership process. We are forging new ground, and it takes courage and vision to aive support.

We thank the the communities who expressed interest in the Healing Lodge. Many partnerships were formed to respond to our questionnaire. We had the sense, in • some cases, that Aboriginal and non-Aboriginal people were meeting for the first time. We hope that the dialogue will be on-going, and that communities will continue to find other areas of joint venture and new understandings.

Appreciation is also extended to Brenda LePage who provided excellent technical and administrative support to the assessment process, and Connie Lamothe and Cecile Lafleur for their fine secretarial services in typing the report.

Finally, we look at each other, the Aboriginal and non-Aboriginal members of the Healing Lodge Committee, past and present. There have been times of struggling and searching over the past year, but none the less, we have accomplished much, and remain resolute to the task. For this, we thank our Elders for their patient, caring support and the Creator for his all knowing presence in our work.

"Listen to and follow the guidance given to your heart. Expect guidance to come in many forms; in prayer, in dreams, in times of quiet solitude, and in the words and deeds of vise Elders and friends." • (The Sacred Tree, 1985) APPENDIX # 7

COMMUNITY SUMMARIES AND RANKINGS

• MAPLE CREEK/NEKANEET - 1937 points

This submission is based on a true partnership and collaboration between Native and non-Native members of the community. The tone of the submission suggested that this partnership was reflective of their everyday relationship and did not have to be specially created to complete the Healing Lodge proposal. This was the only submission where such a natural partnership was clearly in place.

The high priority items, including natural, clean, running water and sufficient untouched rural land, are fully met in the Maple Creek area. The Band has indicated that it has in excess of 160 acres of land with clean creek water and springs right on the land. The land proposed is hilted, with a variety of foliage and wildlife. All of these attributes are of significance and importance to Aboriginal people. In addition, the land is referred to as Sacred Land to the Native people.

A third high priority item, availability of Aboriginal Elders, medicine people and Aboriginal spiritual services, was clearly demonstrated by Maple Creek. The Nekaneet Band not only offered the support of Elders and medicine people but, also spoke to the importance and responsibility of passing on their traditional ways. Spiritual ceremonies (Sundances, sweat lodges) appear to be a way of life.

The location is of equal distance from Calgary, Saskatoon and Regina and offers reasonable access to visitors via bus service 10 times per day.

The Nekaneet Band offered its full and unqualified support to the Healing Lodge. The • Nations People (eg. Sundance Band indicated that it is open and welcoming to all First ceremonies, Pow Wows, etc.). The strength and support of this Aboriginal community would be an excellent resource for the Healing Lodge. It should be noted that Nekaneet was the only Reserve which indicated in. it's submission it was a "dry" Reserve (no alcohol).

The town indicated a willingness to develop additional low income housing should there.be an increased demand for that type of resource.

Aboriginal services, such as those often provided by Friendship centres, could be provided by the Nekaneet Band. The town and Band combined to offer both traditional and non-traditional services.

There are foster care homes located on the rese rve and in the town of Maple Creek.

The Southwest Crisis Centre-Transition Home is operated by a Native social worker and is sensitive to Aboriginal issues. • All necessary emergency response services would be available from Maple Creek. A wide range of non-Aboriginal spiritual services are available In Maple Creek to offer • support and services to the women. A variety of educational services, including literacy, high school, university, computer and lifeskills classes are offered by the Cypress Hills Community College. The local CEIC office provides training to women who are entering the work force, including an example of a pilot project for Native women. The Saskatchewan Indian Federated College offers Aboriginal specific courses. •

Good health care services, including obstetrics and gynaecology are available at the Maple Creek hospital. It was also important to note that the hospital has worked with traditional medicine people and families are encouraged to pa rticipate in the care giving/healing process.

Basic counselling services are available through the local Saskatchewan Mental Health Clinic and some women-centered programs are ,offered, such as counselling for 'victims of abuse. There is a clear indication thàt the community would be willing to work with the women and CSC to develop more programs and services in this area.

Maple Creek indicated an openness and willingness to develop joint business projects and displayed an interest in hiring federally sentenced women. In addition, it offered examples of non-traditional job placements for women, such as farming and logging. The Nekaneet Band also offered strong support with respect to teaching traditional Aboriginal skills and crafts.

A variety of indoor and outdoor recreation programs coùld be accessed by the women, at little or no cost.

In summary, this was a collaborative submission by a community and band who are accustomed to living in harmony and who offer a sacred place with good land and spring water. The peaceful, healing nature of the area was thoughtfully presented, particularly the Aboriginal components. The submission provided information, not only on relevant organizations, but on the people running those organizations. In addition the mainstream services can support the Healing Lodge.

CREIGHTON - DENARE BEACH - 1556 points

This submission was completed by the Economic Development Committee for Creighton-Denare Beach. The submission was supported by the Peter Ballantyne Band, although it was not a joint or equal partnership endeavour.

The northern rural location offers appropriate land and water for the Healing Lodge. The land offers a variety of wildlife, rolling terrain and forest. There are numerous • sources of water, including Mud Lake, Mosher Lake and Mosher Lake Creek which are located on the proposed land. There Is no mention of natural spring water In the area, but the evaluators were satisfied that the area could sufficiently meet the high priority needs for the Healing Lodge to be located on good, clean land and water.

The Creighton-Denare Beach area draws upon the Peter Ballantyne Band for the majority of its Elder support, medicine people and spiritual services. A full list of these people was provided, indicating that a range of support and services are available. There was no direct Indication of willingness to work with the women and some of the resources are located up to 150 km away.

Local transportation systems to the proposed land would be limited to taxis or private vehicles. The bus service is limited to one bus to southern Saskatchewan per day. Distance and infrequency of service could limit access of families and other visitors to the facility.

There are six Native communities within 180 kmbut only one in the immediate area. Five of these communities are members of the Peter Ballantyne Band and the sixth is the Pas Indian Band. There is a letter of support from the Peter Ballantyne Band, but no details regarding what role they see themselves playing. 'There was concern that many of the Elders would have to travel long distances to provide support to the Healing Lodge.'

The local communities have various low income housing options but the vacancy rate is 0%, indicating that it may be difficult for women and their families to access them.

The area offers good Aboriginal services, including a Friendship Centre in Flin Flan. A description of the centre's services and a letter of support was included in the submission.

Aboriginal support systems, such as foster care and a women's centre, exist within the area but at a significant distance from the Creighton-Denare Beach location (120-190 km). There is no local transition home and only one Native foster home is located in Creighton-Denare Beach.

Emergency response services are available, but the majority are located in Flin Flan km from proposed land) and would not meet CSC's optimal response time. (27

The area can offer sufficient non-Aboriginal spiritual support to the women through a variety of churches.

Northlands College offers a range of programs, including literacy training and Native studies. ABE and satellite programs from the University of Saskatchewan, University of Regina and SIAST are available. There was an indication that programs could be • delivered on site. The Flin Flon General Hospital provides all basic medical services, including a maternity ward. The hospital has no policy or experience working with Aboriginal medicine people, however they are willing to develop a relationship.

The area appears to offer a good grass-roots women's support network, which includes programs on abuse recovery, peer support, family support counselling and co-dependency. There were good support letters included in the submission from women's groups and Native women's groups.

There would appear to be good opportunities for Joint ventures and businesses have expressed a willingness to work with the women. A range of options were presented including some traditional opportunities (wild rice, berry picking). The community has experience in this area with past programs for young offenders.

The area offers a variety of indoor and outdoor recreation programs which the women could access.

In summary, Creighton-Denare Beach offered a balanced proposal which could me,et the priority need for land and water, as well as .good mainstream services such as women-centered support programs, good oppo rtunities for joint business ventures, education and heaith care. There has been no negative reaction to local publicity surrounding the submission. The local band had a representative on the steering committee for the proposal, but one did not get the sense that a true partnership had been established. The significant weakness with this proposal was its Northern • location combined with limited access.

MOOSE JAW - 1513 points

The Moose Jaw submission was the product of a co-operative community effort involving Moose Jaw's Native and non-Native community groups. The collaborative effort was apparent throughdut the submission, particularly in answering the Aboriginal sensitive questions.

The Moose Jaw submission offered numerous potential locations. The land referred to as being in the Qu'Appelle Valley along the River was seen as the most suitable and appropriate of the proposed locations in the submission. This land offers hills, clean flowing water, trees and foliage and therefore meets the high priority needs for such attributes to be on the proposed land.

Aboriginal Elders were identified as available but, no information was provided on medicine people or spiritual services. The submission did not indicate any willingness or interest of the Elders in working with the women. This apparent lack of local Elder support would be a serious disadvantage to the women and the Healing Lodge, this • was seen as a high priority criteria. Most public inter-city transportation services could be accessed in Moose Jaw with the exception of the airport which Is located in Regina (70 km). There is no public transportation from the proposed site into Moose Jaw. Reliance on taxis and/or private vehicles would be costly and could prove prohibitive to visitors wanting to access the facility.

There is a supportive Aboriginal community nearby which participated in completing the submission, but no details are given as to the type and level of support or specific services they could provide.

There are low income housing opportunities available in Moose Jaw, but there is a low vacancy rate and a waiting list. This could impact on the ability to access this resource.

There are a variety of Aboriginal services, including a friendship centre available in Moose Jaw.

There are some Aboriginal specific support systems including a Native foster care home and a transition house which serves as a halfway house for women being released from the provincial correctional centre. There was concern that the systems were limited, particularly given the size of the city (Native foster home would not be adequate).

Emergency response services are available in Moose Jaw, but response time to the • proposed land would not meet optimal standards given the land is 30-40 minutes from the city.

There is a full range of non-Aboriginal spiritual support available in the city of Moose Jaw.

A wide range of educational services could be provided on site or accessed in the community. Resources include Aboriginal specific programs offered by the Gabriel Dumont Institute and the Saskatchewan Indian Federated College. In addition, the SIAST Palliser campus is located in Moose Jaw.

Basic health care services could be accessed in the Moose Jaw hospitals. There is an indication that women-centered programs will be developed in the future, but there is no information regarding the involvement of Aboriginal medicine people in the local hospitals.

Some women-centered support agencies are available but their services are somewhat limited and do not appear to be Aboriginal specific.

The submission mentions some business opportunities which might be appropriate for a joint venture, but no mention is made of working with federally sentenced women or • hiring them in the community. A range of recreational programs are available in Moose Jaw, but access may be costly or difficult due to transportation from the proposed land.

In summary, the Moose Jaw proposal was a collaborative effort between Native and non-Native people. The Aboriginal community presented a detailed description of their own vision of the Healing Lodge. The land proposed and the water associatèd with it would be appropriate for the Healing Lodge. There wis some concern that the proposed land was some distance from the city and could not be easily accessed (no public transportation). The community based services and Aboriginal support systems available were somewhat limited.

GREEN LAKE - 1509 points

This submiFsion was completed by the Village of Green Lake. It was apparent throughout the submission that the Metis composition of the community (97%) allowed for a clearer understanding of the Aboriginal sensitive priorities required for the women and the Healing Lodge.

The community of Green Lake is located in north-central Saskatchewan. The geography offers a range of terrain, Wildlife and foliage. There is ample untouched land where clean running water and natural springs are located.

A list of Aboriginal Elders, medicine people and spiritual services was included in the submission. An entire range of support appears to be available within the area although some'Elders would have to travel in from outlying reserves (150 km).

The proposed locations would be 40-50 km away from the nearest intercity transportation (bus) making external access difficuit. Private vehicles and/or taxis would have to be utilized by the women, families and visitors co access the facility.

There is good support available from the Metis community of Green Lake, but there is no formal statement of support from any of the local reserves. It is not clear whether or not the reserves were consulted or included in developing the submission.

There are a number of homes in the community for low income housing which the women and their families could use. The community is also prepared to set aside some accommodation for the families.

There are some Aboriginal services in the area and the nearest Friendship Centre is located in Meadow Lake (50 km). Native women in the area conduct workshops on • traditional skills and Healing circles. The community could offer good foster care support but other support systems (transition homes) are located a fair distance away in North Battleford (210 km).

Although emergency response services are available in Green Lake, the distance (40- 50 km) to the proposed location would result in response times which are not adequate.

The only local non-Aboriginal spiritual resource is the Roman Catholic Church. Support and services for other denominations could be drawn from Meadow Lake (50 km).

Most education services and programs are provided through distance learning and satellite campuses in Meadow Lake and LaRonge. Northlands Community College, Gabriel Dumont and Athabasca College would be able to offer distance programs and some on site delivery would be available if numbers were sufficient.

The nearest hospital to Green Lake is located 50> km away in the town of Meadow Lake. There is a local community health nurse who is familiar with the use of herbs for healing. There is no clear indication (letter of support) that the hospital would be willing to work with traditional Aboriginal medicine people.

There are limited women-centered support services and programs offered in the community. There is one Aboriginal women's group for social and self-help needs and there are some trained social workers and substance abuse counselling in the area.

The community offered a number of ideas for joint ventures which were environmentally friendly. Opportunities would appear to exist in both the traditional and non-traditional areas.

Green Lake can offer an adequate range of recreation programs, most of which are outdoor activities. There would be littie or no cost to the w.omen for participating.

In summary, the Metis community of Green Lake demonstrated that it would be willing to share the Native culture it has maintained, with the women in the Healing Lodge. There was not a clear indication that other local Aboriginal (reserves) and non- Aboriginal communities had been consulted. The geographic location offers appropriate land and water for the Healing Lodge but, its distance from well resourced supportive communities (50 km) is of concern. MOOSE MOUNTAIN - 1609 points

The Moose Mountain proposal was completed through the combined efforts of the White Bear Band and Kenosee Lake businesses. In addition to the active participation of the White Bear Band, the proposal was supported by other Bands ln the surrounding area, as indicated by letters of support which were submitted. The submission offered a balanced view of the Aboriginal and non-Aboriginal services and resources which would be available to the women and the Healing Lodge facility.

Moose Mountain offers land which fulfils the need for varied terrain, foliage and wildlife. The water on the land is not free flowing; it is the Kenosee Lake, which would be suitable for bathing but has a high saline content. There is no natural spring water. The high priority criteria for appropriate land was therefore fully met, but the need for suitable water (river, creek or natural spring) on the land was only partially met.

The high priority need to have the support and interest of Elders and spiritual services was met. There is not however, a clear indicatiôri that traditional Aboriginal medicine people are available and willing to work with the women, as the submission refers to "Pipe Carriers" as "medicine people", and the two are not necessarily one and the same.

There is no public airport within a reasonable distance to Moose Mountain (200 km), and there are no forms of public transportation to the proposed land: Private vehicles would havé to be used to move to and from the facility.

Letters of support included in the submission reflect the support of the local Aboriginal community. There are four reserves within 60 km of the proposed location.

Low income housing options are available and the reasonable vacancy rate would indicate that they would be accessible to the women and their families.

There is a Friendship Centre located in Carlyle (25 km), but other Aboriginal support services in the area are limited, and no specific information on Aboriginal women's services was provided.

There is a good foster home network in place, but no reference to transition homes or other Aboriginal specific support systems is made.

Emergency response services would be provided by Kenosee Lake and Carlyle resources which are up to 25 km away and would not meet the CSC optimal response time standard of 10 minutes.

There are limited educational resources offered by the White Bear Education Complex. Programs include ABE and some university satellite courses. There appears to be an ability to deliver some on-site programs. There are three hospitals within the area (30-50 km) which have experience working with Aboriginal medicine people. There was no information on women specific health care programs and services provided by the hospitals.

There are very few women specffic programs and services in the local community. Only one program (White Bear Ladies Group) offers a resource designed and operated for women.

There are opportunities for joint venture projects in both the traditional and non- traditional areas. The community expressed a willingness to hire federally sentenced women.

There is a reasonable range of recreational programs and services available in the area.

In summary, the Moose Mountain proposal reflected a joint effort of the local Aboriginal and non-Aboriginal community membérs. The rural land base and the support of the Aboriginal community would be appropriate supports to the Healing Lodge. The water on the land does not meet all of the needs outlined but did receive partial marks from all the evaluators. There are some areas where good support and services exist, such as education and foster care, but other areas do not fully meet the needs of the women. This was considered a good proposal which offered some, but not all, of the attributes needed for the Healing Lodge.

PRINCE ALBERT - 1450 points

The community demonstrated its ability to work in partnership with Aboriginal people as evidenced by the committee which was established to prepare their proposal.

There was concern over the suggested sites on the Wahpeton Reserve. Site A is described as having sweat lodges currently situated in area and the Healing Lodge needs clean unused land for healing ceremonies. Site B is described as being adjacent to a burial ground which was seen as inappropriate for the Healing Lodge.

A variety of inter-city transportation options would be available. CSC would have to work with the Band and community to develop transportation links to the Healing Lodge site as that issue was not addressed in the submission.

The water of the Saskatchewan River on Site B would not be appropriate for Healing Lodge purposes as it is swift flowing and has unacceptable levels of contaminants for bathing and fishing. The water of the Sturgeon River on Site A was found to meet the needs of the Healing Lodge, but the land itself was inappropriate. There is no indication of spring water being available on the sites, a type of water which is desirable for use in Native ceremonies. The high priority need for Aboriginal Elders, medicine people and spiritual services was • addressed by providing a list of Aboriginal people in the area. Many evaluators felt that such a list, while confirming the existence of such support, did not demonstrate willingness or sensitivtty to working with the women. Some evaluators felt the number and variety of persons listed represented an acceptable level of support.

There was a clear indication that the Healing Lodge would be able to draw on the support of numerous Aboriginal communities in and around Prince Albert. The • submission indicated a Native tradition of respecting other First Nations people.

The community could offer the women and their families a good range of housing options, including low income housing.

There are numerous Native agencies and services, including a Friendship Centre, many of whom provided letters of support for the submission. The submission did not address the availability of Native foster_care or support systems. This is an important 'service for many of the women who are single'Mothers.

A range of emergency response services could be drawn from Prince Albert, but depending on the site chosen would not necessarily meet the optional response time.

A wide variety of non-Aboriginal spiritual services would be available and accessible and offer good support to the women.

Educational resources were well demonstrated and included Aboriginal specific programs.

Health care services are available and one of the hospitals has experience working with traditional Medicine people. There was no information provided on -women- centered health care programs and services.

The concept of women-centered counselling and support systems was not specifically addressed in the submission, rather a list of general social service and counselling agencies presented. The Human service directory reflects that women specific services would be available. There was no mention of sexual abuse counselling or other program areas for women.

There appears to be a good range of business opportunities and joint venture projects available in the area. There is a willingness to have the women work in the community. There was concern that the traditional skills (tanning, etc.) were not easily available within Prince Albert but, were approximately one hour away on outlying reserves.

A good range of recreational opportunities could be addressed by the women. • In summary, the community demonstrated a good ability to work in partnership with Aboriginal people, and offered its own strong vision of the Healing Lodge.

There was however, concern that the land proposed was inappropriate and that locating the Healing Lodge and women in a correctional town such as Prince Albert may not afford the type of traditional Aboriginal healing environment the facility requires. •

REGINA/PIAPOT BAND - 1449 points

The Regina submission was the result of a collaborative effort between Native and non-Native members of the community. Over 30 individuals are listed as having participated in the process which was led by the Regina Economic Development A, uthority.

The proposed location for the facility encompasses an expanse of land which follows the Qu'Appelle River Valley from Ft. Qu'Appelle to Lumsden. There would appear to be abundant appropriate land with varied terrain and wildlife. There is concern that the type and quality of water in the Qu'Appelle River might not be appropriate for healing purposes. The proposal concentrates on the quality of well water and other lakes on the Qu'Appelle River system. The river itself is not known to be accessible, appropriate or suitable for bathing, swimming or fishing at, or around, Lumsden. • There is also no mention of natural spring water. It is essential that clean, year round, running water be located right on the land for healing and ceremonial purposes.

The proposal included a list of Elders and displayed an understanding of Native spirituality. Direct quotes from Elders and Native people were included to demonstrate their support and commitment to the women and the Healing Lodge. There was concern that none of the Bands mentioned in the submission offered any official indication of support (letters).

Public transportation access to the general area is good, as all major carriers operate out of Regina. The proposed land, however, is a distance from the city and no information was submitted regarding transportation to and from the site.

The Aboriginal community in Regina has offered its support to the Healing Lodge and played an integral role in preparing the proposal. There were no letters of support from outlying reserves, particularly Piapot, which is adjacent to the proposed location.

There are good low-income housing resources in Regina but a 1% vacancy rate • could pose some problems with availability for the women and their families. A full range of Aboriginal services, Including a Friendship Centre, are available in Regina. No information was provided about similar resources nearer to the location, such as on the adjacent reserve.

Aboriginal specific support systems for areas, such as foster care, are abundant in Regina and would be a good resource for the women.

A full range of emergency response services are available in Regina, but the distance to the proposed land would result In an unacceptable response time (20 minutes to 1.25 hours).

A wide variety of non-Aboriginal spiritual services and support could be obtained from Regina.

Regina offers many educational resources, a number of which are Aboriginal specific and could be provided on site.

There are a number of hospitals located within 50 km of the proposed land, but no information was provided on women-centered hearth care programs. One of the hospitals has experience working with Aboriginal medicine people and others are willing and open to the concept.

Regina offers some relevant services for women, such as a sexual assautt line, transition house and crisis centre. In addition, some of the services and agencies are specific to Aboriginal women. There is not a clear indication of whether their services would be available on site.

The Regina submission reflects a variety of joint venture opportunities for employment. The community has also indicated an interest in working with federally sentenced women.

A wide variety of recreational programs and facilities are available in Regina, but access from the site could be difficult given the poor public transportation links.

The Little Pine and Cut Knife submissions were two separate documents which the communities had assisted each other with. After submitting the proposals separately, the Chief and the Town both requested that the submissions be reviewed together under the understanding that should either Cut Knife or Little Pine be chosen as appropriate locations. The actual facility would be built on the Little Pine Reserve.

The proposed land which is located on the Little Pine Reserve has gently rolling hills, is treed and offers a variety of wildlife. There are a number of appropriate water sources available on the land including small lakes, streams, the Battle River and natural springs. The area was seen to fully meet the high priority need for appropriate land and water and was one of the few areas to offer natural spring water.

The Little Pine Band and surrounding reserves could provide Elder support, medicine people and spiritual services to the women. So,me specific Elders were named in the proposal to demonstrate availability. The submission indicates that a variety of female Elders in the area are trained to teach parenting and self-esteem in the traditional ways. The community was seen as being able to meet the high priority need for this type of support.

Private vehicles would have to be used to access the nearest public transportation systems which are 15-200 km away (bus 15 km, train 40 km, airport 55 km - 200 km). - • Little Pine Band is 'offering its full support to the Healing Lodge. The submission indicates other Reserves and Bands in the area are supportive as well, although details (letters of support) were not included from those Bands.

Low income housing would be available nearby in Cut Knife with a reasonable vacancy rate of 10% currently..

Little Pine has some limited community service organizations on the reserve (Circle of Healing and AA). The nearest Friendship Centre is located in North Battieford (55 km).

Aboriginal support systems such as foster care are not mentioned as being in place on Little Pine. There is one home for children run by a Native women in Cut Knife but, all other services would have to be drawn from other communities such as North Battleford and Prince Albert.

All emergency response services would be available from either Little Pine or Cut Knife witnin optimal response times. Little Pine can also offer its own Aboriginal policing.

There are non-Aboriginal spiritual support services (churches) available in both Cut • Knife and Little Pine to meet the needs of the women. Only basic kindergarten to grade twelve education is available in the community. All special and post-secondary education is drawn from other centres. The nearest community college is 55 km away and the nearest post-secondary institute is 100 km away. There may be some opportunity for on-site program delivery.

The Cut Knife hospital is an eight bed facility with no indication of women-centered health care or expertise. 'There does appear to be a willingness to work with • traditional medicine people.

There are no women-centered programs and agencies currently operating in either Cut Knife or Little Pine. There is a willingness by the circle of Healing to address sexual abuse issues, in the future.

There are very limited joint venture and employment opportunities available in Cut Knife or Little Pine but, the communities are willing to try and work in cooperation.

t Recreation oppo rtunities are limited and many are outdoor not indoor.

Little Pine/Cut Knife could offer good Aboriginal support to the Healing Lodge and the location would satisfy the high priority needs for water and land. The community resources however, are very limited and opportunities in areas such as education, health care, transportation, recreation, and women-centered support are virtually nonexistent. The submission displayed a good partnership between the two communities • but, many of the resources necessary to support the Healing Lodge were limited.

CANOE LAKE - 1414 points

The Canoe Lake proposal was completed by the Canoe Lake Band and does not appear to have been a partnership with any other Native or non-Native community. The strength of the proposal was its ability to provide abundant natural resources in a clean northern environment. There were concerns regarding a lack of information and the apparently poor availability of mainstream resources such as health care and education. In addition, the community appeared somewhat isolated with limited access to public transportation.

The community is prepared to offer 300 acres of northern forest which includes clean running water, natural foliage and wildlife. There are natural springs in the area, but not on the exact site. The evaluators felt the area could meet the high priority need to locate the Healing Lodge on appropriate rural land that contains clean water. • The community indicates that Elders, medicine people and spiritual services are all available within 30 km of the proposed site. It Is accepted that, given the numerous Aboriginal communities In the area, these services and supports would be readily available to the women. No description of the type of assistance available was provided in the submission.

There are four Aboriginal communities in the area within 10-60 km. One letter of support was submitted by the Meadow Lake Tribal Council. The fact that the submission was completed by an Aboriginal community indicates their support for the facility.

There is no low income housing available in the local community which could present difficulties for the women and their families obtaining accommodation in the area.

The nearest Friendship Centres are in Buffalo Narrows and Meadow Lake (both 120 .km away). There are some very limited services available locally (help line) and few structured support systems or community based programs.

There was no mention of foster care or transition homes in Canoe Lake. This is a significant omission given that the majority of the women are single mothers and have experienced high levels of abuse.

The community cannot offer all of the necessary emergency response services within an acceptable time frame. The police and ambulance are quite a distance from the location (45 minutes).

The only non-Aboriginal spiritual support is the Catholic church which is served by the Priest from Beauval (50 km away). This would limit the spiritual support and programs (volunteers) available in this area.

Locally based education services only address needs from kindergarten to grade nine. There.is no indication of how high school education needs are addressed. Distance learning could be accessed from satellite colleges in Meadow Lake, but they are 120 km away.

The closest hospital to the proposed location is in lie a La Crosse, approximately 80 km away. No information on women-centered services was presented and it did not appear that the Band had consulted the hospital. The hospital does not currently work with Aboriginal medicine people.

The only reference to women's services was a comment that they were fledgling. No information was provided to indicate that any support or programs would be available to the women. Local business opport unities are limited to production of local handicrafts and service jobs. There do exist some opportunities to practice traditional Aboriginal skills.

A variety of Indoor and outdoor recreational programs could be accessed by the women.

Canoe Lake as a Northern Aboriginal community presented a traditional northern • location for the Healing Lodge. Given the location and Aboriginal composition of the area, the land, water and Elders are all available in the area. There was very little information or detail provided on services or programs offered by either Aboriginal or non-Aboriginal resources.

MUSKEG LAKE BAND/SASKATOON - 1381 points

The joint proposal submitted by the Muskeg Lake Band and the City of Saskatoon demonstrated a clear ability for the Aboriginal and non-Aboriginal people of that community to work collaboratively. The city offers first rate services and programs in both the traditional and mainstream areas. In addition, there are a number of Aboriginal agencies, particularly in the education field. There was not, however, a clear demonstration that the high priority need for sufficient and appropriate rural land and clear running water on site had been understood.

The land proposed is situated on the city limits and is bordered by a railway line and light industrial area. It is not well treed, it is flat and offers no wildlife or natural water source on site. These are extremely significant omissions which are central to the healing ceremonies and way of life proposed for the Healing Lodge. Water must be located on site in order for the women who are ineligible to leave the facility to participate in ceremonies. The submission was not found to meet either of the very important criteria for land and water.

The presence of numerous Aboriginal agencies, the Waneskewin Heritage Park, and Elders indicate that it would be reasonable to expect Elder support and Aboriginal services to be available in the community. The submission did not provide any details or description of the specific services requested such as medicine people, however, there were indicators in other parts of the proposal (Executive summary) that there was a willingness and interest in providing this type of Aboriginal service and support.

The urban location of the land and the numerous transportation links in Saskatoon indicate that access within the community and to other centres would be very good.

The submission demonstrated good support from the Aboriginal community as represented by the Muskeg Lake Band. Numerous Aboriginal agencies are located in the comrnunity and letters of support and/or acknowledgement were included with he proposal. Saskatoon offers multi-purpose affordable housing, including some Aboriginal housing. There was no clear information regarding vacancy rates to indicate ease of access for women and their families.

There are numerous Aboriginal agencies, including a Friendship Centre, listed in the submission suggesting that the women's needs could be well met in this area.

The submission listed many Native and non-Native social service agencies, but did not provide any detailed information on the specific areas of concern (foster care or transition houses).

Given the site location within the city of Saskatoon, all emergency response services would be available within optimal response times.

109 churches representing virtually all denominations and religions exist in Saskatoon. • In addition, there is an active social support network which can be accessed at low cost.

The submission provides an excellent inventory of a wide range of educational services including Native specific programs. There is no indication Or commitment on behalf of any of the educational agencies to provide services on-site and the educational resources do not appear to have been consulted.

An excellent range of medical services are available within the three Saskatoon hospitals, but the submission did not reflect whether or not there were any women- centered health programs or experience and willingness to work with traditional medicine people.

Numerous agencies were listed as being women-centered, but no information was provided regarding what type of programs or support they could offer the women, nor did they indicate if the agencies were willing and able to work with the women.

There appears to be good potential for joint business opportunities and it is suggested the Healing Lodge could link up with the new Aboriginal business and service area in the site area.

The city offers t.s. wide variety 6f easily accessible recreation programs to meet the needs of the women.

The Beardy's Okemasis submission was completed by the Band without the input of the neighbouring communities. The Band offers the combination of a traditional Native way of life and access to some limited non-Aboriginal support networks.

There is an abundance of available land on the Reserve which would meet the high priority need for untouched land. The water on the land consists of a small lake which is not clean flowing water and the presence of spring water is identified. This water was not considered appropriate for the purposes of the Healing Lodge.

The proposal contained a good description of the role Eiders play and the resi5ect of the community for the Elders was evident throughout the submission. Beardy's Okemasis would be able to provide Elder support, medicine people and Aboriginal spiritual services to the Healing Lodge. This high priority criteria was seen as being fully met.

Transportation systems are somewhat limited as a private vehicle is required to get to the bus, and the airport is one hour away.

Tne Healing Lodge would have the support of the Beardy's Okemasis Band which considers itself "wealthy" in terms of human resources and Elders and the vital role they play. A full list of services which would be available from the community was included in the submission.

Low income hou'sing is available in Duck Lake and the St. Michael's residence would also be available.

Aboriginal support services such as friendship centres would be drawn from Saskatoon and Prince Albert which the Reserve is central to. In addition, the Band says it has a good relationship with other Reserves and the Tribal Council.

There are good Aboriginal support systems on the Reserve and in neighbouring communities. Counselling services, foster care and traditional healing are all available on the Reserve.

Emergency response services are provided from Rosthern, although plans are underway to develop Aboriginal policing. The optimal response times exceed the required level.

There are a variety df non-Aboriginal spiritual services which work collaboratively with traditional Native spiritualists to ensure good relationships.

Some limited educational resources are available on the Reserve. High school and post-secondary education is not available on Reserve. There were no references to ABE or literacy programs nor the ability to deliver on-site programs. • The nearest hospital is in Rosthern (10 km) but, no information was given on women- centored health care or working with Aboriginal medicine people.

There are some limited support services available such as single parents and sexual abuse support groups and AA but, there is nothing substantial that is offered for women locally.

There is a willingness to explore Joint business opportunities and there are several people skilled in traditional Aboriginal trades.

The Band claims it could offer a wide variety of recreation but, the list provided was not extensive..

In summary, Beardy's and Okemasis Band submitted a proposal which depends mainly on the resources available on the Reserve. In some areas these resources are r;nore than sufficient (Elders, spiritual resources nd Aboriginal support), but in other areas the resources were not considered strong enough to support the Healing Lodge (education, heatth care, women's programs). The lack of appropriate flowing water for Healing purposes was also noted.

AGENCY CHIEFS TRIBAL COUNCIL - 1321 points

The submission is the collaborative effort of three Aboriginal Bands and four non- Native communities. All have joined together-to present a united request for the Healing Lodge to be located in their general area.

Given the vast expanse of 'arid under consideration and the abundant wildlife and foliage in the area it was apparent that sufficient rural land would be available either on or off one of the Reserves. The area also has numerous lakes, rivers and creeks therefore it apQ,ears clean running water could be found on the land.

The submission indicates that traditional Elders and medicine people would be available to work with the women, but no specific support was offered. The majority of the evaluators assumed that given the involvement of 3 Native bands, there would be no problem meeting this criteria. • Public intercity transportation is not available on weekends and no commercial airport is within 50 km. There would be a need to use private vehicles to access the land.

Three Native Bands were involved in preparing the proposal and would offer their support to the Healing Lodge. No details about the type or level of support was • included. No specific information was provided on low income housing.

The proposal did not Indicate that Aboriginal services (friendship centre) were located in the area and there was no reference to Native foster care or transition homes. The resources listed in the submission, exist in Prince Albert (150 km) and Saskatoon (200 km).

Basic emergency response services are available throughout the area, but no indication of average response times was provided.

There are non-Aboriginal spiritual services (8 churches) available in the area.

All education resources listed are located a significant distance from the area, in larger centres. There are some satellite learning courses (ABE and vocational).

There are some small general hospitals in the area and one states it would be wiliing to work with Aboriginal medicine people. Theré is no reference to any women- centered health care programs.

There are no women-centered counselling or support programs listed or described for the area. These services would be drawn from Prince Albert and Saskatoon (150 - • 200 km).

An inventory of local businesses was provided, but no indication was given regarding • traditional Aboriginal skills, hiring of the women or potential for joint ventures. Recreatiop options include outdoor sports and Native cultural activities.

In summary, the Agency Chiefs Tribal Council submission did not address the specific questions presented and omitted significant portions of information. In addition, the area appears to be isolated from many of the support services required. The ability of three Bands and four local governments to work together is to be commended, unfortunately the necessary information was not presented.

BATTLEFORDS TRIBAL COUNÇIL - 1254 points

The Battlefords submission was prepared by the Tribal Council and appeared to be a partnership between Metis and Treaty representatives. The submission indicated that there was positive reaction and support from the Battlefords community, but there did not appear to be a lot of collaboration or consultation with the community, beyond the • Tribal Council representatives. The high priority criteria items of land and water were not fully met by this community. The water of the North Saskatchewan River would be difficult to access for spiritual ceremonies and bathing as It is fast flowing and there Is little or no shoreline available. There Is some concern that the land proposed Is within the city limits and therefore It may be difficult to protect its rural nature. In addition, the land is adjacent to a mental health hospital which some evaluators felt was not an appropriate location.

There appear to be Elders available to work with the women although only one reserve listed Is within 50 km. Elders would have to be approached to confirm their willingness to support the women, although it is suggested that they would not ignore a cry for help.

The transportation within the community is good and there is an indication that the Healing Lodge could be added to the bus routes. Inter-city transportation to other major centres allows reasonable access for family and other visitors. ,• The Healing Lodge would enjoy access to four reserves in the area and the submission states that they have maintained traditional ways, have their own language and are open to other nations. 'There were no letters of support from the individual bands although the Tribal Council, which represents them, indicated its clear support by submitting the proposal.

Low cost housing and housing support agencies (including Native) are available in North Battleford providing some accommodation options for the women and their families.

The Battlefords Indian and Metis Friendship Centre, offers a variety of services including Elders support, recreation, language and literacy training. Cultural activities and programs would have to be provided by one of the four reserves listed, all of which are over 50 km from the proposed location.

Aboriginal support systems ap.pear limited, particularly no mention was made of foster homes. There is a local transition house but, it is not described as Aboriginal sPecific.

There are a full range of emergency response services available within CSC's optimal response time of 10 minutes. The local RCMP detachment includes 6 Native members, 2 of whom are women.

A broad range of educational programs could be provided, both on and off-site. Programs include A.B.E., lifeskills, Aboriginal specific programs and satellite University courses.

The Battlefords Union Hospital offers a full range of services and provision for spiritual healing. They offer expertise on women's health care issues such as suicide, spousal abuse, miscarriage and alcohol abuse. There is also a formal liaison with Native • agencies and Aboriginal medicine people. There Is a good grass roots women's network which can address issues such as • abuse, parenting, mental heatth and Native women's healing. The community is willing to develop joint ventures for the women, but offered no specific ideas and did not address traditional Aboriginal skills.

A full range of recreational programs and services would be accessible and available to women In the Battlefords area.

In summary, the submission reflected a clear commitment by the Metis and Indian people involved on the Tribal Council to work collaboratively with each other. There was not as clear an indication that there had been ongoing involvement or consultation With the actual reserves or the non-Aboriginal community. Two very high priority needs, land and water, were not considered satisfactorily met.

KELVINGTON - 1238 points

• The submission was completed by Kelvington and District Economic and Tourism Development. There does not appear to have been an 'active collaboration or partnership with the nearby Aboriginal community of Yellow Quill. •

Sufficient appropriate rural land bordering a lake with natural creeks and streams • would be available for the Healing Lodge. Spring water exists in the area, but is not necessarily on the proposed land. The evaluators were satisfied that the high priority need for appropriate land and water could be met in the Kelvington. area.

The submission reflects that they have had contact with members of the Yellow Quill Band who have indicated that Elders, medicine people and Aboriginal spiritual services would be available to the women.

Local public transportation services in the area are limited and private vehicles or taxi would be required to access the facility. The nearest commercial airports are 150 to 250 km away.

The nearby Yellow Quill Reserve has offered its support to the Healing Lodge, although no specific programs or services are discussed.

Only four low income housing units are available in Kelvington.

There is no friendship centre or Aboriginal support systems (foster care, transition homes). The only support mentioned is the churches, which are not Aboriginal specific. Emergency response services are available but the response time exceeds the 10 minute CSC standard.

Non-Aboriginal spiritual support would be available from the local churches.

Educational oppo rtunities are limited (kindergarten to grade 12). No Aboriginal programs are mentioned, but some satellite learning services are available.

The Kelvington Union hospital offers general health care services, but no Information was provided on women-centered services and there was no indication of a willingness to work with Aboriginal medicine people.

The only counselling mentioned would be via the local doctor, health nurse and social worker. No indication of women's support programs or self-help group existing in Kelvington.

Some possible joint business ventures were presented including the opportunity to learn traditional skills.

There are limited recreation opportunities available.

in summary, the proposal did not sufficiently address all of the Aboriginal specific needs, nor could it fully meet other correctional needs. The proposal endeavoured to include the Native people of the local Reserve, but a full partnership did not appear to exist.

YORKTON - 1115 points

The Yorkton proposal submitted by the City of Yorkton was not developed specifically for the Healing Lodge. The submission was an update and resubmission of their earlier bid to obtain the regional facility for women. -There does not appear to have been any effort made to address the Aboriginal sensitive criteria and no consultation with Aboriginal people was reflected.

No description of the land was provided but the general description of the terrain and wildlife in the area indicates that sufficient appropriate land would be available. There are streams and creeks in the area and two lakes but, there is no confirmetion that there would be land available with these water sources on it. There is no indication that natural spring water would be available.

There was no information provided on the willingness or availability of Elders, Medicine people or Aboriginal spiritual services. This high priority criteria is critical to the • success of the Healing Lodge in meeting the needs of Aboriginal women. Yorkton offers good Intercity bus connections with 12 buses per day. There Is no public airport or intracity transportation service.

Yorkton Tribal Council and Yorkton Tribal Administration are listed but, no Bands or Reserves are noted. 'There was a letter from the Tribal Council outlining services it . offers to status Indians but, no indication as to whether they would work with other First Nations Women.

There is low income housing available, in Yorkton and the vacancy rate is reasonable.

A limited list of Aboriginal services was provided, including the Yorkton Friendship Centre.

Yorkton offers some general support systems but there was no indication of Aboriginal specific support (foster care or transition homes).

All necessary emergency response services are available in Yorkton but, no information on response time was provided.

A good range of non-Aboriginal spiritùal services are available.

There is an adequate range of educational services but no Aboriginal specific courses and no 3rd and 4th year University courses.

There is a general hospital in Yorkton with limited women-centered health care and no indication that it would be willing to work with Aboriginal medicine people.

There are limited women-centered support agencies in Yorkton. A letter from the transition house indicates it would not accept women from prison.

The size of Yorkton and the number of business located within the city, suggests there would be some opportunities for joint business ventures. There was no indication of a willingness to hire federally sentenced women.

There is a good range of recreation facilities and programs in Yorkton.

In summary, the Yorkton proposal was very non-Native in orientation and tone. There were numerous support letters but, very few addressed the issues at hand. No effort appears to have been made to include Aboriginal people in the submission and there did not appear to be any understanding of the needs of Aboriginal women. WATROUS/MAN1TOU BEACH - 1111 point*

Th.e proposal was prepared by the Saskatchewan Cantu! Rural Development Co- Operative. The nearest Aboriginal community is 150 km away and did not play a supportive role in the submission.

The area offers sufficient appropriate rural land with a valety of wildlife and foliage. There is land bordering Manitou Lake which is highly saine and natural springs are available in the area. It was felt the high priority °Matta rt land and water could be met in this area.

The nearest Aboriginal community is 150 km away and !to specific details on Elder support, medicine people or Aboriginal spiritual services were provided. It was felt that community could not meet this high priority criteria.

,The intercity public transportation is limited to a bus thrœ Limes per week. The nearest commercial airport is 120 km away. PriVate vehcle would be required to ensure good access and visits by families and other.

The nearest Aboriginal community is 150 km away and -o specific indication of support (letter) was provided.

Some low income housing is available but additional unis would likely be required for the women and their families. No information on vacanri rates was provided.

The closest friendship centre is located in Saskatoon 1,- IC km) and no other Aboriginal support systems are mentioned within the area.

Emergency response services are available in Watrouis, :ut no information on response times was submitted.

Non-Aboriginal spiritual support would be available fror- t-he local churches.

Most education resources are obtained through long-deance learning. Carleton Trail Regional College might be able to offer some on-site p-:grams. There was no indication of Aboriginal specific education programs.

The Watrous Union Hospital offers obstetrical and gyria:oelogical care and it indicates a willingness to work with Aboriginal medicine people.. i)c other women-centered health care services and programs are noted.

There are no women's support programs, self-help gro.cs or counselling services notec: in Watrous, the closest would be in Saskatoon ( - 20 km). Limited range of employment and Joint-venture oppo rtunities, but there is a witlingness to hire federally sentenced women.

An adequate range of recreation services and programs are described.

In summary, this non-Native community can not offer any local Aboriginal support to the Healing Lodge as there is no nearby Aboriginal community (150 km).

The submission attempted to answer the criteria, but the absence of Native sensitive support and services was apparent.

KAMSACK - 1069 points

The Kamsack proposal was submitted _by the town of Kamsack and does`›not appear fo have been completed in collaboration with arii of the nearby Aboriginal communities.

Given the geographic location of Kamsack, its varied terrain, forest, wildlife and river 'valley, the evaluators were satisfied that appropriate rural land could be found for the Healing Lodge. the submission did not address adequately the high priority need for clean running water and natural springs to be located on the proposed land. The town did not appear to understand the spiritual and healing aspect of the water and its importance to Aboriginal people. Kamsack concentrated on describing its water treatment plant, the nearby Assiniboine Dam and the financial status of its utilities department.

Aboriginal Elders and one medicine man were listed by name. There was no indication that the Elders were willing to work with the women and it did not appear that the Elders or other members of Aboriginal c,Ornmunity had been consulted. The information did not suggest the community could meet the high priority need to provide Elders, medicine people and spiritual services to the women.

Transportation links to the community are reasonable with regular bus and train service linking Kamsack to other major centres.

There are 3 nearby Aboriginal communities but no information was provided about the type of support they could offer and no letters of support were included from the Bands.

There is low income housing available in Kamsack but, no information on vacancy rate • or ease of access and availability was provided. There are no Aboriginal services or friendship centres listed. Although programs are likely available through the local Bands, no effort appears to have been made to gather this Information.

A Native Outreach Program was the only Aboriginal support program listed. There was no information on foster or transition homes submitted„

The necessary emergency response services are located in Kamsack but, no information was provided on response times so evaluators could not be sure whether they would be adequate.

A good variety of non-Aboriginal spiritual services are available in Kamsack (14 churches).

Educational opportunities are limited to Kindergarten to grade 12 education in Kamsack. There is an Adult Education Service operating on the Cote Reserve but, all other programs need to be accessed from Yorkbn. There is no indication whether services could be made available on site at the Healing Lodge.

There is a general hospital in Kamsack that offers obstetrics, but no other women- centered services. There was no indication that the hospital would be amenable to working with medicine people.

There are limited women-centered services and programs available in Kamsack. General programs are listed, but it was not clear if they were women-centered and/or Aboriginal specific.

A list of business and the New Careers Corporation were provided, but there was no indication of specific support for joint ventures or the hiring of federally sentenced women.

A good variety of recreation programs and facilities are available in the area.

In summary, the Kamsack proposal met only one of the high priority criteria, it offered appropriate land, but did not indicate whether water was on site. There was no indication of any collaboration or even consultation with either Aboriginal or non- Aboriginal members of the community. There did not appear to be the type of connection to a supportive Aboriginal community which is critical to the success of the Healing Lodge. KIPLING - 961 points

The Kipling submission was prepared by the Moose Mountain Central RDC with the collaboration and Input of the Pheasant Rump Band. Chief McArthur assisted by providing information specific to the Aboriginal criteria.

Sufficient and appropriate rural land is available on which to locate the Healing Lodge, but no natural water source would be available for important Healing purposes.

The portion of the report completed by the Chief of the Pheasant Rump Band does not specifically address the questions posed, but it.does give a sense that Eiders, medicine people and spiritual services would be available to support the women.

It is 150 km to the nearest commercial airport, there is no local public transportation system, and private vehicle would be required to access the proposed land. f The involvement of the Pheasant Rump Band and the information they have submitted indicates that support would be forthcoming from the Band.

There is no suitable, low-income housing available in Kipling.

Although there is information on the Aboriginal community and its spirituality, there is no information regarding Aboriginal services (friendship centres) or support systems (foster care).

Emergency services are located 27 km from the site and the optimal response time exceeds the 10 minute standard.

There are adequate non-Aboriginal spiritual services available in Kipling.

Local educational resources within Kipling are very limited although there may be an opportunity for some on-site delivery or distance learning.

There is a hospital in Kipling which offers obstetrical and gynaecological services. It does not presently work with Native medicine people, but would be open to Native ideas.

There are no women-centred counselling or support programs noted. Transition homes and other support programs would have to be drawn from 150 km away.

Information on joint ventures is non-specific and there appears to have been no • consultation regarding traditional Native skills or the hiring of federally sentenced women. Limited recreation opportunities exist in Kipling and are located 27 km from the proposed land.

In summary, the Kipling submission provides some Native sensitive support and information, but specific details are lacking. The non-Native services available were not considered sufficient to support the facility on their own.

BLAINE LAKE - 951 polnts

The Blaine Lake submission was completed by the town without the active participation of an Aboriginal community. The Aboriginal sensitive criteria were covered off without any apparent consuttation with Native people.

_There would appear to be a sufficient rural land i base to meet the needs of the Healing Lodge. The terrain is generally flat, but an abundance of wildlife and a variety of foliage are present. There are no natural water bodies adjacent to the town, but the North Saskatchewan River is 19 km away and there are lakes within 30-60 minutes drive. The evaluators felt that the presence of water nearby was not sufficient enough for full marks.

The town indicates Elders would "likely come" from the nearby reserves. No effort appears to have been made to confirm this or involve the Aboriginal community in the proposal. The community was not seen as being able to meet this very important criteria.

There is limited public transportation to and from the area (1 bus per day to other centres). The nearest airpo rt is 80 km away.

The town thought that the two local Bands might be applying for the Healing Lodge therefore they did not approach them for their support, but they assume they could work together. This was not seen as a fully acceptable indication of support.

There is sufficient low income housing available in Blaine Lake with a reasonable vacancy rate.

The town is "aware" of two friendship centres (15 and 80 km away), but did not approach them for support or provide any information on them.

The town is not aware of what types of Aboriginal support systems might be available in the area.

Emergency response services are available in the town of Blaine Lake and response • time to a location in the town would meet CSC standards. There are six non-Aborlginal spiritual resources (churches) in Blaine Lake.

Kindergarten to grade 12 is available and some community college and University satellite courses are offered in town. There would be the potential for limited on-site programs. The nearest Aboriginal program is 8 km away, but is only for Kindergarten to grade 12.

The nearest hospital is 35 km away. No relevant information regarding women- centered health care or working with Aboriginal medicine people was provided.

There are no women-centered services such as sexual abuse counselling in Blaine Lake as the proposal states there is no need for such programs.

There was no detail on joint business ventures and no indication of an opportunity to learn traditional Aboriginal skills. There was a general statement of a willingness to hire Native people to work for them. ,

There are limited recreation facilities in Blaine Lake.

In summary, this non-Native corn. munity completed it's proposal without approaching either of the two nearby Native communities. A lack of information on Native sensitive issues was noticeable throughout the submission. Although the town indicated a willingness to work with the Aboriginal community it is unfortunate they did not do so during the completion of the submission.

LUCKY MAN BAND -. 894 points

The Lucky Man Band proposal was submitted as part of the planning process and preparation for their new Reserve. The Band is willing to include the He,aling Lodge as a part of the development of the new Reserve. - There would be more than ample land available on the new Reserve which would provide a varied terrain and lots of wildlife. Photographs submitted confirm that the land would be appropriate. There are small streams and ponds on the land, but the stream flow is intermittent, therefore clean running water can not be assured. Spring water has not been confirmed as being located on the land. The high priority need for appropriate land is fully met, but the water does not fully meet the needs of the Healing Lodge.

The submission refers to the Battlefords Tribal Council submission which indicated that Elders, medicine people and Aboriginal spiritual services could be provided by the Band. Most evaluators gave partial credit assuming the Reserve would be able to • provide some of this support. The nearest transpo rtation link to the Reserve is a bus depot at Hafford (50 km). There are no transportation services to the Reserve and the nearest commercial airport Is in Saskatoon (135 km).

The Healing Lodge would enjoy the direct support of the Lucky Man Band as well as and the Battlefords Tribal Council. other nearby Reserves

There is no low income housing available on the Reserve at the present time and the nearest community is 50 km away.

The nearest Aboriginal support systems are located in North Battleford (70 km) which would be difficutt to access due to distance and poor transportation links.

The nearest emergency response services are 50-60 km away with response times of 30-50 minutes. to The nearest non-Aboriginal spiritual support is 50-70 km away and the variety is limited.

The nearest hospital is located in North Battleford (70 km) which was felt to be too great a distance to allow for easy access.

The submission provided an impressive list of women-centered services, but they are located in North Battleford (70 km) and Saskatoon (135 km) and therefore could not offer direct support.

The possibility of joint business ventures could not be assessed given the undeveloped status of the Reserve although there was a willingness to develop such business on the Reserve.

Recreation facilities are planned, but not yet developed.

In summary, the Lucky Man Band proposal consists of the vision of what the new Reserve will be and how the Healing Lodge could be a part of that vision. Perhaps in the future a facility such as the Healing Lodge could be successfully established at Lucky Man, but in the present undeveloped state it was not felt to be a viable option. There is no timetable to suggest the Reserve will be developed in time to support the Healing Lodge by 1994.

ESTERHAZY - 849 points

The Esterhazy submission was completed without the apparent support or involvement of Native people. The vast majority of the Aboriginal sensitive questions were simply omitt ed by the community. Sufficient appropriate rural land appears to be available although not much detail was provided regarding the land. There Is no water on the proposed land therefore this high priority criteria could not be met.

There was no information on Aboriginal Elders, medicine people or Aboriginal spirituality included. It is therefore assumed that this need could not be adequately met.

There is once daily bus service to Regina, no commercial airport and a dependence on private vehicle for the most part.

There is one Aboriginal community listed as being nearby, but there does not appear to have been any support requested or offered from them.

Low income housing is available within the community.

The submission lists only one Native organization - Esterhazy Metis Society, and contains no information on other support systems or programs offered in or by the community.

Emergency response services are available in Esterhazy, but no information on the response times was provided.

There was a list of non-Aboriginal spiritual services (7 churches) provided in the Appendix of the submission.

Very little information on education services was provided, but some limited opportunities appear available (kindergarten to grade 12 and Parkland Regional College).

There are general health care services available, but no information on women- centered programs or willingness to work with Aboriginal medicine. people. •

No information was provided on any women-centered programs in the area.

No information on joint business ventures was provided and the submission answered none of the questions posed. • Limited recreation programs and services exist in Esterhazy.

In summary, this submission was completed without the input of Native people and did not provide answers to a number of the questions which were posed in the questionnaire. There was no indication that the town unaerstood the vision or • purpose of the Healing Lodge. • • ROSTHERN - 599 points The Rosthern submission was completed by the town without the participation of any of the nearby Aboriginal communities. The proposal offered very little specific information on the questions asked, preferring to submit the local community service directory as a general response.

Given the rural setting of this community, there would appear to be sufficient and appropriate rural land available for the Healing Lodge. No information was provided regarding wildlife, foliage or terrain. There was also no indication that water was available on the proposed site. The community could not be seen as even partially meeting the two very high priority items of water and land due to the lack of information provided.

The proposal made mention of nearby Reserves, but no support letters or information from Aboriginal people appeared in the submission. There was no indication that the important need for Elders, medicine people and Aboriginal spiritual people could be met in Rosthern.

There is limited public transportation to and from the community via bus 3 times per day. The nearest airport and train service is in Saskatoon.

There are .2 Reserves approximately 10 km from the town, but no contact or • information regarding their support was displayed in the proposal. There is low income housing available in Rosthern, but no information on the number of units available or vacancy rate was provided.

No information was provided on Aboriginal support systems (foster care transition homes) Aboriginal services (friendship centres).

RCMP, ambulance and volunteer fire department exist in Rosthern, but no information was given regarding the response times for these services.

There are a variety of churches in Rosthern which could offer non-Aboriginal spiritual support to the women.

Some educational services (kindergarten to grade 12) are aqailable in Rosthern, including ABE offered by Northwest Regional College. Post secondary, Native specific and specialized courses would have to be accessed in Prince Albert and Saskatoon. There was no mention of any ability to provide on-site service delivery.

There is a small general hospital in Rosthern, but there is no indication of any women- centered health care and no indication of willingness to work with Aboriginal medicine people. No Information was provided on women-centered counselling services such as sexual abuse counselling.

There may be some potential for small cottage industries, but virtually no information was given on Joint ventures and no indication of willingness to work with federally sentenced women.

The community profile provides some information on recreation opportunities, but no details on cost or accessibility were provided.

In summary, Rosthern completed its submission without the input of Native people. The submission provided insufficient information and displayed no understanding of the Healing Lodge concept or the needs of Aboriginal women.

• MOOSE MOUNTAIN 1609 points

The Moose Mountain proposal was completed through the combined efforts of the White Bear Band and Kenosee Lake businesses. In addition to the active participation of the White Bear Band, the proposal was supported by other Bands in the surrounding area, as indicated by letters of support which were submitted. The submission offered a balanced view of the Aboriginal and non-Aboriginal services and resources which would be available to the women and the Healing Lodge facility.

. the high priority need to have the support and interest of Elders and spiritual services was met. There is not however, a clear ihdication that traditional Aboriginal medicine people are available and willing to work with the women, as the submission refers to "Pipe Carriers" as "medicine people", and the tvvo are not necessarily one and the same.

There is no public airport within a reasonable ditance to Moose Mountain (200 km), and there are no forms of public transportation to the proposed land. Private vehicles • would have to be used to move to and from the facility. Letters of support included in the submission reflect the support of the local Aboriginal community. 'There are four reserves within 60 km of the proposed location.

Low income housing options are available and the reasonable vacancy rate would indicate that they would be accessible to the women and their families.

There is a Friendship Centre located in Carlyle (25 km), but other Aboriginal support services in the area are limited, and no specific information on Aboriginal women's services was provided.

There is a good foster home network in place, but no reference to transition homes or other Aboriginal specific support systems is made.

Emergency response services would be provided by Kenosee Lake and Carlyle resources which are up to 25 km away and would not meet the CSC optimal response time standard of 10 minutes.

There are limited educational resources offered by the White Bear Education Complex. Programs include ABE and some university satellite courses. There appears to be an • ability to deliver some on-site programs. There are three hospitals within the area (30-50 km) which have experience working with Aboriginal medicine people. There was no information on women specific health care programs and services provided by the hospitals.

There are very few women specific programs and services in the local community. Only one program (White Bear Ladies Group) offers a resource designed and operated for women.

There are opportunities for Joint venture projects in both the traditional and non- traditional areas. The community expressed a willingness to hire federally sentenced women.

There is a reasonable range of recreational programs and services available in the area.

'• In summary, the Moose Mountain proposal reflected a joint effort of the local Aboriginal and non-Aboriginal community members. The rural land base and the support of the Aboriginal community would be appropriate supports to the Healing Lodge. The water on the land does not meet all of the needs outlined but did receive partial marks from all the evaluators. There are some areas where good support and services exist, such as education and foster care, but other areas do not fully meet the needs of the women. This was considered a good proposal Which offered some, but not all, of the attributes needed for the Healing Lodge.

PRINCE ALBERT - 1450 points

The community demonstrated its ability to work in partnership with Aboriginal people as evidenced by the committee which was established to prepare their proposal.

There was concern over the suggeSted sites on the Wahpeton Reserve. Site A is described as having sweat lodges currently situated in area and the Healing Lodge needs clean unused land for healing ceremonies. Site B is described as being adjacent to a burial ground which was seen as inappropriate for the Healing Lodge.

The water of the Saskatchewan River on Site B would not be appropriate for Healing Lodge purposes as it is swift flowing and has unacceptable levels of contaminants for bathing and fishing. The water of the Sturgeon River on Site A was found to meet the needs of the Healing Lodge, but the land itself was inappropriate. There is no indication of spring water being available on the sites, a type of water which is • desirable for use in Native ceremonies. • The high priority need for Aboriginal Elders, medicine people and spiritual services was addressed by providing a list of Aboriginal people in the area. Many evaluators felt that such a list, while confirming the existence of such support, did . not demonstrate willingness or sensitivity to working with the women. Some evaluators felt the number and variety of persons listed represented an acceptable level of support.

There was a clear indication that the Healing Lodge would be able to draw on the support of numerous Aboriginal communities in and around Prince Albert. The submission indicated a Native tradition of respecting other First Nations people.

The community could offer the women and their families a good range of housing options, including low income housing.

There are numerous Native agencies and services, including a Friendship Centre, many of whom provided letters of support for the submission. The submission did not àddress the availability of Native foster care or Support systems. This is an important service for many of the women who are single mothers.

A range of émergency response services could be drawn from Prince Albert, but depending on the site chosen would not necessarily meet the optional response time.

A wide variety of non-Aboriginal spiritual services would be available and accessible and offer good support to the women.

Educational resources were well demonstrated and included Aboriginal specific programs.

Health care services are available and one of the hospitals has experience working - with traditional Medicine people. There was no information provided on women- centered health care programs and services.

There appears to be a good range of business opportunities and joint venture projects available in the. area. There is a willingness to have the women work in the community. There was concern that the traditional skills (tanning, etc.) were not easily available within Prince Albert but, were approximately one hour away on outlying reserves. • A good range of recreational opportùnities could be addressed by the women. In summary, the community demonstrated a good ability to work in partnership with Aboriginal people, and offered its own strong vision of the Healing Lodge.

REGINA/PIAPOT BAND - 1449 points

The proposed location for the facility encompasses an expanse of land which follows the Qu'Appelle River Valley from Ft. Qu'Appelle to Lumsden. There would appear to be abundant appropriate land with varied terrain and wildlife. There is concern that the type and quality of water in the Qu'Appelle River might not be appropriate for healing purposes. The proposal concentrates on the quality of well water and other lakes on the Qu'Appelle River system. The river itself is not known to be accessible, appropriate or suitable for bathing, swimming or fishing at, or around, Lumsden. There is also no mention of natural spring water. It is essential that clean, year round, running water be located right on the land for healing and ceremonial purposes.

The Aboriginal community in Regina has offered its support to the Healing Lodge and played an integral role in preparing the proposal. There were no letters of support from outlying rese rves, particularly Piapot, which is adjacent to the proposed location.

There are good low-income housing resources in Regina but a 1% vacancy rate • could pose some problems With availability for the women and their families. A full range of Aboriginal services, Including a Friendship Centre, are available in Regina. No information was provided about similar resources nearer to the location, such as on the adjacent reserve.

Aboriginal specific support systems for areas, such as foster care, are abundant in Regina and would be a good resource for the women.

A full range of emergency response services are available in Regina, but the distance to the proposed land would result in an unacceptable response time (20 minutes to 1.25 hours).

A wide variety of non-Aboriginal spiritual services and support could be obtained from Regina.

Regina offers many educational resources, a nimber of which are Aboriginal specific and could be provided on site.

There are a number of hospitals located within 50 km of the proposed land, but no information was provided on women-centered health care programs. One of the hospitals has experience working with Aboriginal medicine people and others are willing and open to the concept.

Regina offers some relevant services for women, such as a sexual assault line, transition house and crisis centre. In addition, some of the services and agencies are specific to Aboriginal women. There is not a clear indication of whether their services would be available on site.

The Regina submission reflects a variety of joint venture opportunities for employment. The community has also indicated an interest in working with federally sentenced women.

A wide variety of recreational programs and facilities are available in Regina, but access from the site could be difficult given the poor public transportation links.

In summary, the community of Regina submitted a detailed proposal which indicates good support from the Aboriginal and non-Aboriginal members of that community. A formal planning committee was organized with good Native representation. The proposed location, however, would be outside of the city and women may not be able to easily access the above support. There are concerns that the water on the proposed land may not be appropriate for the purposes of the Healing Lodge. The submission speaks of good well water and lakes outside the actual location, but does • not confirm clean, appropriate, year-round, running water on site. • LITTLE PINE/CUT KNIFE - 1425 points The Little Pine and Cut Knife submissions were two separate documents which the communities had assisted each other with. After submitting the proposals separately, the Chief and the Town both requested that the submissions be reviewed together under the understanding that should either Cut Knife or Little Pine be chosen as appropriate locations. The actual facility would be built on the Little Pine Reserve.

The Little Pine Band and surrounding reserves could provide Elder support, medicine people and spiritual services to the women. Sorné specific Elders were named in the proposal to demonstrate availability. The submission indicates that a variety of female Elders in the area are trained to teach parenting and self-esteem in the traditional ways. The community was seen as being able to meet the high priority need for this type of support.

Private vehicles would have to be used to access the nearest public transportation systems which are 15-200 km away (bus 15 km, train 40 km, airport 55 km - 200 km).

Little Pine Band is offering its full support to the Healing Lodge. The submission indicates other Reserves and Bands in the area are supportive as well, although details (letters of support) were not included from those Bands.

Low income housing would be available nearby in Cut Knife with a reasonable vacancy rate of 10% currently.

Little Pine has some limited community service organizations on the reserve (Circle of Healing and AA). The nearest Friendship Centre is located in North Battleford (55 km).

All emergency response services would be available from either Little Pine or Cut Knife witnin optimal response times. Little Pine can also offer its own Aboriginal policing.

There are non - Aboriginal spiritual support services (churches) available in both Cut • Knife and Little Pine to meet the needs of the women. Only basic kindergarten to grade twelve education is available in the community. All special and post-secondary education is drawn from other centres. The nearest community college is 55 km away and the nearest post-secondary institute is 100 km away. There may be some opportunity for on-site program delivery.

The Cut Knife hospital is an eight bed facility with no indication of women-centered health care or expertise. There does appear to be a willingness to work with traditional medicine people.

There are very limited joint venture and employment opportunities available in Cut Knife or Little Pine but, the communities are willing to try and work in cooperation.

Recreation opportunities are limited and màny are outdoor not indoor.

Little Pine/Cut Knife could offer good Aboriginal support to the Healing Lodge and the location would satisfy the high priority needs for water and land. The community resources however, are very limited and opportunities in areas such as education, health care, transportation, recreation, and women-centered support are virtually nonexistent. The submission displayed a good partnership between the two communities but, many of the resources necessary to support the Healing Lodge were limited.

CANOE LAKE - 1414 points

The Canoe Lake proposal was completed by the Canoe Lake Band and does not appear to have been a partnership with any other Native or non-Native community. The strength of the proposal was its ability to provide abundant natural resources in' a clean northern environment. There were concerns regarding a lack of information and the apparently poor availability of mainstream resources such as health care and education. In addition, the community appeared somewhat isolated with limited access to public transportation.

The community is prepared to offer 300 acres of northern forest which includes clean running water, natural foliage and wildlife. There are natural springs in the area, but not on the exact site. The evaluators felt the area could meet the high priority need to locate the Healing Lodge on appropriate rural land that contains clean water. The community indicates that Elders, medicine people and spiritual services are all available within 30 km of the proposed site, It is accepted that, given the numerous Aboriginal communities in the area, these services and supports would be readily available to the women. No description of the type of assistance available was provided in the submission.

There is no low income housing available in the local community which could present difficulties for the women and their families obtaining accommodation in the area.

The nearest Friendship Centres are in Buffalo Narrows and Meadow Lake (both 120 '- km away). There are some very limited servicéa available locally (help line) and few structured support systems or community based programs.

• There was no mention of foster care or transition homes in Canoe Lake. This is a significant omission given that the majority of the women are single mothers and have experienced high levels of abuse.

The community cannot offer all of the necessary emergency response services within an acceptable time frame. The police and ambulance are quite a distance from the location (45 minutes).

The only non-Aboriginal spiritual support is the Catholic church which is served by the Priest from Beauval (50 km away). This would limit the spiritual su'pport and programs (volunteers) available in this area.

Locally based education services only address needs from kindergarten to grade nine. There is no indication of how high school education needs are addressed. Distance learning could be accessed from satellite colleges in Meadow Lake, but they are 120 km away.

The only reference to women's services was a comment that they were fledgling. No information was provided to indicate that any support or programs would be available • to the women. Local business opport unities are limited to production of local handicrafts and service jobs. There do exist some opportunities to practice traditional Aboriginal skills.

A variety of indoor and outdoor recreational programs could be accessed by the women.

Canoe Lake as a Northern Aboriginal community presented a traditional northern location for the Healing Lodge. Given the location and Aboriginal composition of the area, the land, water and Elders are all available in the area. There was very little information or detail provided on services or programs offered by either Aboriginal or non-Aboriginal resources.

MUSKEG LAKE BAND/SASKATOON - 1381 points •

The land proposed is situated on the city limits and is bordered by a railway line and light industrial area. It is not well treed, it is flat and offers no wildlife or natural water source on site. These are extremely significant omissions which are central to the healing ceremonies and way of life proposed for the Healing Lodge. Water must be 'located on site in order for the women who are ineligible to leave the facility to participate in ceremonies. The submission was not found tô meet either of the very important criteria for land and water.

The urban location of the land and the numerous transportation links in Saskatoon indicate that access within the community and to other centres would be very good.

The submission demonstrated good support from the Aboriginal community as represented by the Muskeg Lake Band. Numerous Aboriginal agencies are located in the community and letters of support and/or acknowledgement were included with the • proposal. Saskatoon offers multi-purpose affordable housing, including some Aboriginal housing. There was no clear Information regarding vacancy rates to indicate ease of access for women and their families.

There are numerous Aboriginal agencies, including a Friendship Centre, listed in the submission suggesting that the women's needs could be well met in this area.

The submission listed many Native and non-Native social service agencies, but did not provide any detailed information on the specific areas of concern (foster care or transition houses).

Given the site location within the city of Saskatoon, all emergency response services would be available within optimal response times.

,109 churches representing virtually all denominMions and religions exist in Saskatoon. In addition, there is an active social support network which can be accessed at low cost.

The submission provides an excellent inventory of a wide range of educational services including Native specific programs. There is no indication or commitment on behalf of any of the educational agencies to provide services on-site and the educational resources do not appear to have been consulted.

An excellent range of medical services are available within the three Saskatoo n. hospitals, but the submission did not reflect whether or not there were any women- centered health programs or experience and willingness to work with traditional medicine people.

There appears to be good potential for joint business opportunities and it is suggested the Healing Lodge could link up with the new Aboriginal business and service area in the site area.

The city offers c wide variety of easily accessible recreation programs to meet the needs of the women.

In summary, the proposal reflected a good partnership approach between the city and the Muskeg Lake Band. The traditional services and programs such as education, health care, transportation and recreation are all well represented. The inappropriate • land and lack of water were the most significant weaknesses in the proposal. • BEARDY'S AND OKEMASIS BAND - 1332 points The Beardy's Okemasis submission was completed by the Band without the input of the neighbouring communities. The Band Core the combination of a traditional Native way of life and access to some limited non-Aboriginal support networks.

The proposal contained a good description of the role Elders play and the respect of the community for the Elders was evident throughout the submission. Beardy's Okemasis would be able to provide Elder support, medicine people and Aboriginal spiritual services to the Healing Lodge. This high priority criteria was seen as being 'fully met.

Transportation systems are somewhat limited as a private vehicle is required to get to the bus, and the airport is one hour away.

The Healing Lodge would have the support of the Beardy's Okemasis Band which considers itself *wealthy" in terms of human resources and Elders and the vital role they play. A full list of services which would be available from the community was included in the submission.

Low income housing is available in Duck Lake and the St. Michael's residence would also be available.

There are good Aboriginal support systems on the Reserve and in neighbouring communities. Counselling services, foster care and traditional healing are all available on the Reserve.

Emergency response services are provided from Rosthern, although plans are underway to develop Aboriginal policing. The optimal response times exceed the required level.

There are a variety of non-Aboriginal spiritual services which work collaboratively with traditional Native spiritualists to ensure good relationships.

Some limited educational resources are available on the Reserve. High school and post-secondary education is not available on ReserVe. There were no references to • ABE or literacy programs nor the ability to deliver on-site programs. The nearest hospital is in Rosthern (10 km) but, no information was given on women- centored health care or working with Aboriginal medicine people.

There are some limited support services available such as single parents and sexual abuse support groups and AA but, there is nothing substantial that is offered for women locally.

There ls a willingness to explore Joint business opportunities and there are several people skilled in traditional Aboriginal trades.

The Band claims it could offer a wide variety of recreation but, the list provided was not extensive.

In summary, Beardy's and Okemasis Band submitted a proposal which depends mainly on the resources available on the Reserve. In some areas these resources are More than sufficient (Elders, spiritual resources and Aboriginal support), but in other areas the resources were not considered strong enough to support the Healing Lodge (education, health care, women's programs). The lack of appropriate flowing water for Healing purposes was also noted.

AGENCY CHIEFS TRIBAL COUNCIL - 1321 points

The submission is the collaborative effort of three Aboriginal Bands and four non- Native communities. All have joined together to present a united request for the Healing Lodge to be located in their general area.

Given the vast expanse of land under consideration and the abundant wildlife and foliage in the area it was apparent that sufficient rural land would be available either on or off one of the Reserves. The area also has numerous lakes, rivers and creeks therefore it appears clean running water could be found on the land.

The submission indicates that traditional Elders and medicine people would be available to work with the women, but no specific support was offered. The majorrty of the evaluators assumed that given the involvement of 3 Native bands, there would be no problem meeting this criteria.

Public intercity transportation is not available on weekends and no commercial airport is within 50 km. There would be a need to use private vehicles to access the land.

Three Native Bands were involved in preparing the proposal and would offer their support to the Healing Lodge. No details about the type or level of support was • included.

çaitillça.1.411111.L.LUSLIgit_QE_DULUILIPIIÇI FEDERALLY SENTENCED WOMEN INITIATIVE LOCATION SELECTION CRITERIA HEALING LODGE The Healing Lodge will be located in the Province of Saskatchewan. Following are the criteria which will be utilized to evaluate interested communities in that province. A community evaluation questionnaire with questions on each of these criteria will be mailed on January 15, 1992 to all communities which have declared their interest by that date.

CRITERIA RATIONALE FOR CRITERIA

1. Proximity to the home - Dislocation from families was communities of the majority of the primary concern identified federally sentenced Aboriginal .by Aboriginal federally women. sentenced women (FSW). - Greatest potential for family, community contact. Greatest potential for Aboriginal specific resources. • Availability of sufficient and - Aboriginal womon need to be appropriate land base in a close to water and nature to rural area. begin connecting with themselves and Mother Earth. Relationship to Mother Earth is inherent to Aboriginal women's spiritual growth in order to reflect on the inner self and begin the healing • process. - A natural environment provides positive energy which is essential to healing and spiritual growth. - Sweat lodges should be relocated yearly and be a suitable distance from other buildings. - Sufficient natural land base is needed to attract/preserve wildlife and the traditional connection between people and • animals. -2-

3. Proximity of economic, Will facilitate family vi frequent, commercial temporary absences, acces1111 transportation systems. resources, continuity of care and pre-release planning. 4. Availability of water (e.g.: The preservation and use of lake, stream, river) water is inherent to • Aboriginal women's traditions and responsibilities. - Water is inherent to ceremonies that are speCific to Aboriginal women.

- Will prOvide a place for meditation and contemplation which assists in the healing process. , • Will provide natural recreational benefits for the women and their families. - Water is needed for gardening and harvesting. 5. Close to a supportive - The Healing Lodge will be Aboriginal community which is according to Aboriginal amenable to the involvembnt of traditions, will draw upon a other tribes, customs and variety of Aboriginal Elders. supports, employ Aboriginal staff, and take program direction from a Circle of Elders. To accomplish this, the Aboriginal community must be able and willing to give support. 6. Availability of affordable - Would facilitate low-income housing. families/significant others who wish to live closer to the women. - Would facilitate access to support services for released women through resources at the Healing Lodge. I -3- •7. Availability of friendship Would assist in providing a centres and other Aboriginal broad range of culturally services (within 50 appropriate community kilometres). involvement. - Would provide access to a broad range of structured recreational activities involving the community.

- Would provide access to volunteers. - Would provide access to family/community based programs.

8. Availability of Aboriginal - 'Aboriginal support systems support systems (e.g.: foster assist in the healing process care, transition homes, etc.). and provide support on release.

9. Emergency services (e.g.: - there will be a need for a fire, ambulance, police). responsive protocol with local emergency services as these may not be available on site.

10. Availability of Aboriginal - Essential for addressing the Elders, Medicine People and healing and spiritual needs of Aboriginal spiritual services. Aboriginal women. - would provide cultural understanding.specific to Aboriginal women. Would instill pride and awareness about the role of traditional Aboriginal women. Would provide a spiritual understanding of the healing process as it affects momen.

11. Availability of other - Other forms of spiritual spiritual/religious services. expression, in addition to traditional Aboriginal spirituality, must be available for individual • growth. - 4 -

12. Availability of educational/ Many FSW require educatio teaching facilities/services upgrading. (secondary schools, community colleges and university) due to the small numbers and including Aboriginal teaching varying needs, there is a facilities/programs, and the requirement for individualized capacity to deliver programs and flexible specialized on-site educational models that can educational services. deliver various teaching methods that work best for ' Aboriginal women. - Would provide training and development options for staff.

13. Availability of a hospital As there will be no on-site with expertise in women's hospital in the Healing Lodge, hea.lth care needs and health access to hospital services is promotion, where there is an ' essential. interest in working alongside traditional Aboriginal - Need to involve a multi- Medicine People. disciplinary team of medical staff who are capable of providing health care services to Aboriginal women. 14. Availability of a variety of - Research shows that FSW h111, women's centred community- much in common with other based counselling, support disadvantaged women in the groups, residential and other community. Women centred services (e.g.: parenting and expertise is required to family counselling services, respond to these needs. women's therapists, women's self-help groups, sexual - FSW have a variety of health assaults centres, women's problems including a high treatment oriented residences) incidence of sexual/physical/ that are sensitive to the emotional abuse histories. needs of Aboriginal women. - Support services are required to assist FSW women in the rebuilding and strengthening of their families. Treatment programs are needed that address the specific realities of FSW women. Si»

1,1 • -5- 15. Availability of a variety of - Many Aboriginal women lack appropriate business marketable skills. They interests/opportunities require meaningful training suitable for joint ventures and work to improve their (e.g.: cottage industries that chances for self-sufficiency. would provide opportunities for skill acquisition, career would assist in the options, traditional skills, development of increased self- making or marketing worth on individual skills and products/services that are abilities. environmentally friendly, promote wellness in the - Would promote positive workplace, etc.) (within 50 interaction between co-workers kilometres). and other team members. 16. Availability of a variety of - For services which cannot be

flèxible recreational/fitness . .offered on-site, there must be facilities/options for women access to community based (within 50 kilometres). recreation facilities and expertise. •

FEDERALLY SENTENCED WOMEN INITIATIVE HEALING LODGE FACILITY

FSWI

FEB 28 1992

MAF'LE • CREEK est a 1,1 is h ed - •1883

•where past is present - INTRODUCTION

Cypress Hills is a sacred place. It is to these hills that people come for healing, inspiration, and to hear the voice of their Creator. It is a natural place for restoration of both the body and the spirit.

'Okimaw Ohci' and 'Thunder Breeding Hills' - the 'Cypress Hills' have had several names evincing their power and spiritual importance.

When the Plains Cree inhabiting these hills were ordered to move out to make room for the CPR in the early 1880's, they refused. The Band was forcibly shipped out of the area but they moved back and hid in the hills. Because of their refusal to move, this small Band was cut off from any government assistance and left tot fend for itself. In fact, it was not even recognized as being in existence until 1967. For over eighty years, they lived without reserve or status, providing for themselves by hunting trapping, selling fence posts, and working for ranchers. The Nekaneet Band lives on its ancestral territory, remaining true to its traditions. Moreover, because of the Band's historical relationship with the ranchers and residents of the town of Maple Creek, it is well respected in the community as a • whole. • Maple 'Creek is a good location for a Healing Lodge. It is far enoügh away from the influences of city life, givirig residents an oPportunity to heal and rehabilitate themselves before going back to their home communities. This type of facility would have the support of not only the Nekaneet Band, but the community as a whole. We are used to accepting people as they are, as a part of the Old West tradition that still lives on here in the southwest corner. This is a 'healing place'.

• 2. Availability of sufficient and appropriate land base in a rural area.

There are many suitable places lh the beautiful Cypress Hills which would provide an excellent location for the women to be close to nature to connect themselves with Mother Earth. The peacefulness of the hills combined with the pure air and fresh spring water makes it a natural healing place for anyone. The Native people and the ranchers of the area have treasured their land for many years and have made every attempt to preserve it in its natural state.

The area that we are proposing for the Healing Lodge is eighteen miles south of Maple Creek. adjacent to the Nekaneet Reserve. Another option would be a location adjacent to Fort Walsh National Park. In these areas, there are several - sites particularly significant to Native traOitions. In the Cypress Hills area, many alternatives are available. (See accompanying topographic map for • details.) The Cypress Hills, rising to an altitude of 4,000 feet. provide a panoramic view of the surrounding countryside. (The Town of Maple Creek, situated eighteen miles away and 2,000 feet lower in altitude, is clearly visible from the ;te Nekaneet Reserve.) The hills are covered with Poplar, Saskatoon and Chokecherry trees intermingled with Jackpine and Spruce. There are many creeks and fresh water springs throughout the hills. . The land is fertile but contains an abundance of 'Cobble-rocks" - small, smooth round stones of every color and size. These stones were valuable to the early Indians for tools and weapons, and provide a unique filter for the pure water. springs. Often the springs run under small outcroppings ofthese stones which fqrm part of a knoll at the base of which you can remove a few stones, create a small well and drink the pure, cool water right from the ground. From these springs, the water moves on into small

•.• creeks which the beavers often dam up to form natural reservoirs of water. Around these moist, protected ereas grow wild raspberries, strawberries, cranberries and gooseberries as well as many beautiful and unique flowers. All these natural resources combined with the mild.weather make this area an ideal sanctuary for anyone wanting to connect with Mother Earth. Being that the hills are in an ecological zone that includes both prairies and forest, they sustain a variety of wildlife species that inhabit either or both territories. Southwest Saskatchewan is currently over-populated with wildlife. Large herds of deer (both mule and whitetail), antelope and elk thrive in the area. There are also some moose and many other species of smaller animals such as rabbits and foxes: The presence of a large variety of geese, ducks, wild turkeys, pheasants and birds of prey make the hills a nature lover's paradise.

• 3.Proximity to economic, frequent, commercial transportation systems.

Local systems of transportation include: STC and Greyhound buses, chartered flights, and private vehicles. Each day there are five buses arriving in Maple Creek from the West (Calgary and Medicine Hat) and five buses arriving from the East(Regina and Saskatoon). The cost of travelling by bus to Maple Creek from Calgary. Regina, or Saskatoon is approximately $38.00. Maple Creek is roughly equidistant from all three locations. Charter flights can be arranged from the Maple Creek air strip to the Medicine Hat Airport at the cost of 4/proximately $100. From Medicine Hat a person wishing to fly to another city or country can book their flight through the major airlines. All connecting flights are made in Calgary.

The Maple creek airstrip is 900 m x 70 m. It can accommodate air ambulance service and other small government and priVate aircraft. It is a one hour flight from Maple Creek to Saskatoon. One may fly from Maple Creek to Medicine Hat, where there is an airport with regular commercial flights, and from Medicine Hat to Calgary for flights west. However. most travellers prefer to drive to Medicine Hat, as it only takes one hour. The Maple Creek airstrip is not accessible by public transportation. It is only accessible by private vehicle.

There is .also an airport in Swift Current, but because Medicine Hat is larger and closer to Maple Creek, and because of the close proximity of the Calgary International Airport, most Maple Creek residents use the air service out of Medicine Hat.

The proposed land is 18 miles from the bus depot. It is 18 miles from the Maple Creek airstrip and 70 miles from the Medicine Hat Airport. To travel from the suggested land to commercial transportation systems one must use either a privnte vehifcle or bus. 4. Availability of wat• r: Creeks and streams are the lifeblood of the prairies, around which revolve a unique ecosystem. Beaver, deer, birds of prey, and other wildlife converge around these streams as a source of life. There are several creeks and natural springs in the area of the proposed site for the Healing Lodge. Relatively untouched and unaltered by man, these creeks would be ideal places for prayer and contemplation. There is an abundance of water for the purpose of gardening and horticultural pursuits. Gathering is also a possibility because there is an abundance of wild berries like rose hips, buffalo berries, choke cherries and Saskatoons which thrive in the shelter of the valleys. S.

5. Clore to a supportive Aboriginal community which is am• nabl • to the involv•m• nt of other Nations. customs and Elders.

Nekaneet reserve is adjacent to the proposed site for the Healing Lodge. The members of the Nekaneet Band are open to the presence of members of other First Nations and Aboriginal groups. They have demonstrated their hospitality by hosting Sundances and Saskatchewan's largest powwow each fall, inviting members of other Bands and Nations. The Nekaneet band has been involved in the whole process of application. Councillors and community* workers have worked together with the Maple Creek town council to prepare the proposal to have the Healing Lodge built in this area. The members of the, Nekaneet band are enthusiastic about the prospect of having the Healing Lodge situated here and look forward to continuing involvement throughout the development of the project.

• 6. Availability of affordable low-income housing.

Low income housing is a new development in Maple Creek. Through the Canadian Mortgage and Housing Corporation, the town has been able to purchase two houses. One house will be rented by a Native family and one by a white family. 0.00 Currently. there are no vacancies in the low income housing project, but more houses will be made available as there is demand.

• 7. What Aboriginal organizations, groups or individuals exiet within the area and what specific services would they provide to the women in the Healing Lodge?

The Nekaneet women's group meets weekly to discuss issues like family life, social problems, and traditional values and beliefs. In addition to these discussions, senior members lead others in the art of making traditional craft items, sewing, and tanning hides. The Nekaneet women's group is affiliated with the Saskatchewan Treaty Indian Women's Council. The Nekaneet Band hosts a large powwow annually on Thanksgiving weekend. . The Band also holds Sweats and has several Sundances and Give-Away dances throughout the year as the opportunity arises. Most Nekaneet Band members practice their traditional religion. There are local people who could serve residents of the lodge as healers and spiritual leaders, providing guidance in traditional practices. The Band also has a NNADAP worker who could serve as a resource person in alcohol and drug rehabilitation. While there is no Friendship Centre as such, the Band Office is open for people who want to drop by for coffee and some friendly conversation. The Band holds social and religious gatherings in other buildings on reserve, and uses facilities in Maple Creek for recreation purposes.

• 8. Availability of Aboriginal support systems (eg. foster care, transition homes. etc.) Foster care is - available on reserve and-in Maple Creek. Southwest Saskatchewan, including Maple Creek is serviced by the Southwest Crisis Centre, a transition home for women and children in crisis. Up to 14 women and children can stay at the Centre for a maximum of 4 weeks. The director of the centre is Kim Ross, an Aboriginal Social Worker who received her degree from the school of social work at the Saskatchewan Indian Federated College. She is aware of and concerned about the issues facing 'Aboriginal women in incarceration. The Centre provides counselling, both over the phone and in person. The Centre runs two wbmen's groups - one in house and one in the community. The women's discussion groups focus on physical, emotional, and sexual abuse and addictions. It may be possible for such a discussion group in the Healing Lodge to be facilitated by counsellors from the Centre. There is also a crisis line that serves southwest Saskatchewan. It provides crisis counselling and referrals to other agencies. There is a single parents support and discussion group operating out of the Community College in Swift Current. Group members discuss positive ways to deal with their problems, and give one another emotional support. Such a group could be established at the Healing Lodge if their is an interest. The community of Southwest Saskatchewan has demonstrated its support of the Crisis Centre and Crisis Line through donations that have helped to keep these organizations running. - At this time there is an effort to create awareness of issues facing women and Native people through education of public servants like the police. In Maple Creek, for instance, the RCMP has set up a citizens advisory group with representatives from all interest groups in the area. The advisory group helps new policemen to develop a sensitivity to the needs of community. 9. Emergency Services All emergency services are located in Maple Creek, 1 0. miles from the proposed site of the Healing Lodge, Within Maple Creek. the optimum response time for emergency services is three to five minutes. The following emergency services are available: EMERGENCY HEALTH SERVICES - Hospitals - Medical Clinics - Dental Clinics - Ambulance Service - Pharmaceutical Outlets EMERGENCY SOCIAL SERVICES - Municipal Social Services Organization - Welfare Centres - Emergency Lodging - Emergency Feeding - Voluntary Organizations - Special Care Homes FIRE SERVICES • - Municipal - Private Companies LAW AND ORDER - RCMP- two rural, four in Maple Creek, and four highway EMERGENCY COMMUNICATIONS - Municipal - Fire - Police - Engineering and Public Works - Amateur Radio and Citizens Band - Commercial - Hospital - Ambulance EMERGENCY TRANSPORTATION - Air Ambulance • - Two ambulances EMERGENCY PUBLIC INFORMATION AND COMMUNICATION

- Newspapers - Local Printing Shops - Radio Stations - TV Stations - 911 Emergency Counselling - Two way radio

•

• O. Availability of Aboriginal Elders. Medicine People and Aboriginal spiritual services.

We,' the Nekaneet Band members are always thankful that our Grandparents and parents have been able to keep our traditional and spiritual practices strong and on-going. The responsibility and pride involved in maintaining these practices is naturally being handed over to the working age group of band members. It is therefore up to us to eventually hand the responsibility and gift of Indian teachings to our children. The Indian teachings and practices are orally taught and preserved, therefore, it would be inappropriate to write about how the Native women attending a healing lodge would be healed. The Native healing process is one in which the individual has to put forth the effort in order to get the desired results. This healing lodge would provide an introduction to the Indian practices and it would be up to the individual women to maintain and carry this knowledge throughout their lives.

• There are Elders and Medicine People who are willing to provide spiritual guidance to the women who are living in the Healing Lodge. Some of these Elders and Medicine People live on the Nekaneet reserve while others, living further away, make regular trips to Nekaneet for Sweats, Sundances, and other spiritual events. As previously mentioned, Nekaneet people feel very fortunate to be a part of the Indian way and would offer their home as a .site for the Native Women's Healing Lodge. 11. Availability of other spiritual religious services.

In the town of.Maple Creek there are nine churches and three meeting halls for Plymouth Brethren. The United Church has the largest membership (400), followed closely by the Roman Catholic, Anglican, Plymouth Brethren and Assembly of God. Each congregation is served by,a resident minister or leader and most of them belong to the Ministerial Society. This group often conducts ecumenical services for special occasions. The following denominations are present in Maple Creek: - Salvation Army - United - Roman Catholic - Anglican

- Jehovah's Witnesses - Seventh Day Adventist - Church of God - Plymouth Brethren - Lutheran - Assembly of God

• 11. Availability of other spiritual religious services. In the town of Maple Creek there are nine churches and three meeting halls for Plymouth Brethren. The United Church has the largest membership (400), followed closely by the Roman Catholic, Anglican, Plymouth Brethren and Assembly of God. Each congregation is served by a resident minister or leader and most of them belong to the Ministerial Society. This group often conducts ecumenical services for special occasions. The following denominations are present in Maple Creek: - Salvation Army - United - Roman Catholic - Anglican - Jehovah's Witnesses - Seventh Day Adventist - Church of God • - Plymouth Brethren - Lutheran • - Assembly of God

• 12. Availability of •ducational/teaching facilities/ services including Aboriginal teaching facilities/ programs.

Cypress Hills Community College provides a variety of courses: life skills, high school, university, special interest, computers, employment readiness, and Public Legal Education to name a few.

The principal of the College, Chris Stuhr, has worked in Aboriginal communities. Through work experience and living closely with Aboriginal people, he has a well grounded'knowtedge of the issues and a sincere interest in adapting College programs to meet the needs of the Healing Lodge.

The College would be capable of offering courses at the Healing Lodge. With the community College's association with the University of Saskatchewan, University of Regina, and the Saskatchewan Indian Federated College, SIAST, and PLEA, there would be an opportunity to offer a variety of courses according to the interest, need, and skill levels of the women. The College would be able to provide live lectures as well as some SCN (Saskatchewan Communications Network) courses. Any courses that are offered by these institutions could be made available as long as there is a demand for them.

The Canada Employment Centre, which has an office in Maple Creek, provides training to women who are re-entering the workforce and to people who have significant barriers to employment, such as Aboriginal women who have been incarcerated.

The CEIC has specific programs to ptovide incentive to employers to train-and employ diàadvantaged employees. The CEIC, may provide employment subsidies of up to 60% for 52 weeks as well as training, depending on the degree of need.

Through the CEIC, a pilot project - was set up for job entry for the disadvantaged. Included among the participants were two Native women who went on to manage Nekaneet Custom Crafts. This pilot project was so successful that another employment program was run to train six Native women in the production of crafts for the Nekaneet Store, which continues to be a thriving business. 13. Availability of a hospital with expertise in women's health care needs and health promotion, where there is an interest in working alongside traditional Aboriginal Medicine People. The proposed site is about 18 miles from the Maple Creek General Hospital. The Maple Creek Union Hospital is in support of working together with Aboriginal Medicine People . to achieve wholistic health. There has been at least one instance when a traditional Healer has adminastered to a patient 'while in hospital. The Union Hospital encourages families to visit and take part in the care of patients.

-1 • 14. The availability of a variety of women's centred community based counselling, support groups, residential and other services that are sensitive to the needs of Aboriginal women.

• In the Maple Creek there are three Twelve Stipe groups: Alcoholics Anonymouè, Alanon, and Alateen. The Southwest Crisis Line offers emergency counselling and referrals to other agencies.(see answer to question No. 8) The Southwest Crisis Centre is a safe-shelter for abused women. Through the shelter there are discussion groups facilitated by the Centre's counsellors. The discussion groups focus on physical,,sexual, and emotional abuse, and recovery from addictions. (see answer to question No. 8) Saskatchewan Mental Health offers counselling to survivors of sexual abuse and gives training in self- assertiveness and healthy self-esteem. A social worker and psychiatrist both make regular visits to Maple Creek from Swift Current. There is also an Indian Health nurse.

There are two women's groups in the area: the Nekaneet women's group and the Christian women's group. In the Cypress Hills Community College (Swift Current campus) there is a single parents support group. A similar support group could be started in Maple Creek if there is a demand for it. • • There is a variety of training opportunities which could suit the individual needs and interests of the federally sentenced women. Among them are: accounting, operation of farm machinery, care of animals, cooking, hide tanning, beading and leather work. tS In the Cypress Hills area, with the assistance of the Nekaneet Band members there would be numerous opportunities to learn traditional Aboriginal skills. Some possible traditional activities would include: tipi making, hide tanning, pemmican making and other cooking, trapping and snaring, beading and leather work.

With the logging industry in the Cypress Hills and the new paper recycling plant in Swift Current, there are opportunities for employment in etnvironmentally friendly businesses. Residents of the Healing Lodge could plant trees in logging areas and could aather recycleable paper in Maple Creek for shipping to the plant in Swift Current. 15 Availability of a vari • ty of appropriate business interests/opportunities suitable for joint ventures:

The following is a list of business opportunities and activities that could potentially hire and train residents of the Healing Lodge:

1) Beading, moccasin making, hide tannin g (Nekaneet Crafts is a well established business, but because of shortage of staff, has had limited growth. The potential for expansion in the craft industry is tremendous and residents of the Lodge could be involved at all levels: marketing, making things for sale, accounting, etc.) 2) Picking berries, making jam, etc. for sale (There is a proven market for Saskatchewan made jams , jellies, and syrups. Local merchants selling crafts and Saskatchewan made products are willing to help market the produce) 3) Drying and arranging native flowers and grasses, for sale 4) Fencing 5) Ranching: cattle driving, care of stock, horse training 6) Proposed Indian village at Fort Walsh . 7) Wagon rides at Fort Walsh 8) Park interpreters, and grounds keepers 9) Concession booth workers at Fort Walsh

As outlined in question No. 12, the CEIC is able and willing to help provide training and subsidies to encourage employers to hire incarcerated women as it is within their mandate to prepare people in this group for the labour force. There is definitely an interest in hiring federally sentenced women. Their labour power is a precious resource • and would help boost the economy. 16. Availability of a variety of flexible recreational/ fitness facilitiee/optione for women.

The town of Maple Creek is equipped with a skating rink, curling rink, ball diamonds, bowling alley, tennis court, gymnasium, community hall, and fitness centre. The following is a list of activities that federally sentenced women could participate in: - baseball • - skating/hockey - Nekaneet and church women's groups - Community events - curling - horseback riding - hiking - camping - golfing - downhill and cross-country skiing - swimming - aerobics - gardening - rodeos - hunting and fishing - cycling - site seeing (Great Sand Hills, Cypress Hills and Fort Walsh) - horseshoes - tennis - bowling - basketball/badminton/volleyball - boating

Nekaneet. Band members often join in recreation with residents of Maple Creek. (See Appendix) The proposed site of the Healing Lodge is in close proximity to the Cypress Hills provincial park where there is a variety of outdoor activities like golfing, swimming, and boating. Most recreational activities are inexpensive,

- except those in the provincial park. Much of the recreational ativities are outdoors, and excellent for the exercise and fresh air needed to maintain a healthy lifestyle. • Additional Information

The proposed site for the Healing Lodge is near provincial and national parks. The area is ideal because of the beautiful combination of woodlands and prairies, where people from either ecological zone can feel at home. The climate is very mild: In winter it is often much warmer than the rest of the province and in the summer the Hills are refreshingly cool. The mild winters and long growing season are ideal for gardening. (see enclosed temperature chart)

It must be emphasized that many of the services not readily available in Maple Creek could become so, if the Lodge were to be built in the vicinity. Services for most of southwest Saskatchewan are based in Swift Current and are available if there is sufficient demand.

As most Aboriginal offenders are from Alberta or Saskatchewan, it would be convenient to locate the Lodge near Maple Creek. Maple Creel: is equidistant from Calgary, Regina, and Saskatoon.

Should the Lodge be built near Maple Creek, it would have all the amenities of big city living without the crime, pollution, noise, and fast pace. Nekaneet is a dry reserve where traditional practices have been kept alive and have adapted to meet the challenges of modern times. The size of the community makes it possible to get to know one's neighbors and become meaningfully involved in community life. . .

There will be a community meeting held in Maple Creek on March 12. At this meeting, community members will discuss economic development and there will be a preliminary discussion about the proposed Healing Lodge. Both residents of Maple Creek and Band members will be asked to share their opinions and ideas at public information meetings, should Maple Creek be short-listed as a possible site for the Lodge. It is clear that such a project needs the support of the community, and should only be endeavoured if there is a high degree of commitment on the part of community members.

The Nekaneet band has 244 members, 120 of which live on reserve. . The population of Maple Creek is 2,444. An additional 3,369 people live in the surrounding rural area. Maple Creek is a well integrated community, where Native people and non-Native people have accepted one another as equals. Everyone has his or her role in the functioning of • the community as a whole. 70 fale,

Location

70 80 110 100 90 Sask.

1 ,

* Maple Creek

„ !

i (a) South-West Saskatchewan. 109 degrees and 20 minutes west latitude and 49 degrees and 50 minutes north longitude. . ! (b) 394 km's west to Calgary ...... )1 107 km's west to Medicine Hat . I . 365 km's east to Regina 397 km's no rt heast to Saskatoon 940 km's east to Winnipeg i I Swift Current 1270 km's to Vancouver Maple Creek (c) On the transcontinental line of the Canadian Pacific Railway.

_ • I r • • \ ' \ - L ' • ' = • - - - " •, • . LL .1)

— I TREATY4 TREATY4 NEKÀNEET BAND P.O. Box 548 MAPLE CREEK, SASK. SON 1NO

Phone (306) 662-3660 1874 1 874 662-3682 Fax 662-4160

February 24, 1992

TO'WHOM IT MAY CONCERN

RE: NATIVE WOMEN'S HEALING LODGE We are honoured to have been chosen as one of the communities (Maple Creek/Nekaneet) requested to submit a proposal in anticipation of being awarded the Native Women's Healing Lodge in our area. This facility would go far in further enhancing the ability for the two communities to work for common goals. Any social and economic spinoffs received would benefit both communities in a very positive way. Setting aside our business ideals, we must remember that the women inmates should be the first to receive any benefits from this facility. We (Nekaneet Band/People) have been very fortunate in being able to retain our Native Indian teachings and continue to practice them on a daily basis. We feel this is an opportunity for us to share these gifts and our home mlth women who are looking for a place to be healed. It would not be proper for us to not offer our assistance to Correctional Services Canada in their positive efforts to offer Native Healing options to their women inmates. We respect the heavy decision making burden being place on the individuals selected to make the final choice, and trust they will make the right decision for the Women/Mothers/Wives/Sisters/ Friends who will use this facility in the future.

Thank You

„ . Chief Gordon Oakes

Councillor John Oakes 9eri4/ Councillor Larry Oakes 4 (.21 ,e0d./ Tguirmosi 106441.3111 PAit 300.1142 3210 P0 IPOP

!ON I NO

To Whom It May Concern:. This letter is to confirm support of a Healing Lodge if located in Maple Creek. The Maple Creek Union Hospital Board of Governors and Hospital Staff would support aboriginal rights and work closely and willingly with the people involved at the.Lodge should the residents require hospital admission.

Sincerelyi

Mrs. S. Mulatz Director of Nursing SM/gk

• cPuttoe LMInietpaetty (Di Aopee etteele LA1o. 111 x). Box 188 Maple Cre•k, Sask. Phone 862-2300 • SON 1NO

, • I 'd I t • ; ; !

t t be :■ -• , ...

RE: HEPLING LODGE FOR WOMEN

. 71-;tr: Rural Municipality of Maple Creek No. lii. upport c2ommittee ,0 bid for the location of failitv in community of Maple Creek.

We feel that - this community would have a lot to offer the residents and employees of such a facility. We recognize and welcome the potential a facility such as this could have • for creating jobs, and improving the overall economic climate of the community.

In short, we hope the selections committee explores the opportunites our community could offer them; we welcome them!!

Yours truly,

--t SZAÀ» Debbie Brost qdministrator

• P 0 Box 428 MAPLE. CREEK Saskatchewan SON 1 NO Phone (306) 862-2244

February 25, 1992.

Jane Miller Ashton National Co-ordinator Federally Sentenced Women Initiative Correctional Service of Canada 340 Laurier Avenue West Room , 3E - Ottawa, Ontario K1A OP9

Dear Ms. Miller Ashton:

Thank you for the opportunity to present the attached submission for a Healing Lodge Facility.

• feel that Maple Creek has the necessary critieria to be successful I in the operation of the Healing Lodge. Not the least of which is our harmonious relationship with the Nekaneet Reserve as shown by our annual Cowboy - Indian hockey game and the annuai Pow Wow which draws natives from all over North America. I believe having the Healing Lodge in Maple Creek would only strengthen the strong ties that we have with our native community.

This Healing Lodge. is a very important project for the women who will use it and for society as a whole. It is my belief that choosing Maple Creek as the location for the facility will be of tremendous benefit to both groups.

Yours truly,

Grant McAlister Mayor

GM/cie • ■ , .

Cypress Hills Regional College

BRATTY CAMPUS 120 2nd Avenue NC . Swift Curfent, Saskatchewan 89H 204 Phone (308) 773• 1531 Fax (300) 773.2304

"reflecting opportunity to the rural ,Noutlnvest"

February 10, 1992

Joyce Dreyer Economic Development Officer The Town of Maple Creek MAPLE CREEK, SK SON 1NO

Dear Ms. Dreyer: Cypress Hills Regional College is dedicated to providing educational opportUnities to adults in southwest Saskatchewan. The Maple Creek District is served by our Learning Centre in the Town of Maple Creek. Our mandate includes credit programs from various universities and technical institutes. In addition, we also provide Adult Basic Education. non-credit courses in the areas of agriculture, health, business, and technical training i .home management, and personal and community development. All of these programs can be delivered through our Learning Centre in Maple Creek. The College's flexibility allows us to develop programs that meet the individual needs of the students. This flexibility also allows for us to respond quickly when those needs change.

Your sincerely,

Marion A. Phillips Director of Programs er

GRAVELIIOURG LEARNING CENTRE MAPLE CREEK LEARNING ciéernE SHAUMAYON Leaerkaski offense 607( 14: (PaveHaan tIemenIry Sdciol DUR 652 IND jasper Aventie Box 1 134 411 CM?* SUMP( SON ?Pe telivelhotim, SauX•Ichroymn '.011 IX() Mep4o Cue.1( 54$keichewan SON MO Sebétedo(Nronen • 1 Maple Creek Le.;^Ille ; çe ---e VVelcome to MAPLE CREEK LEARNING.CENTRE Cypress Hills Regional College . Serving the following communities:

Abbey Leader Prelate • Burstall Liebenthal Richrnound Consul Maple Creek Robs art Fox Valley Mendham Tompkirs Golden Prairie Piapot Sceptre

PHONE. (305) 662-382 0 FAX - • ADDRESS: 110 Jasper Ave".ue Bc 3E Va: HOURS Cben Monda y o Foa. • 1: 9C.7, am -12 -::- 1". : — CO- ORDINATOR Jackie Ha-a: a-.

H i 5 Re Col:cze senes the communities in the southwest corner of - . ;• F;oail y Can-q- u ç in Swift ClIrtCilt, wiliCh 1101ISCS the _ - 5;1"aLz.: :he 7U. C7 :5 sen. cd by learnini: centres in Gravelbourg, Maple Tentative Course Listings and Shauna%on. **denotes courses at Leader & Maple Creek

OUR MANDATE University of Regina (c.'ese,;;%-.1s c-,:.-.2;e *.f.• Cypress Hills Regional College is dedicated to providing educational opportunities FALL (September - December. 1991\, lo adults in southwest Saskatchewan. Economies 101 Tuesday & French 100" Wednesday & F••da, Indian Studies 102 Tuesday Our mandate includes bringing credit programs from the various universities and lechnical institutes to locations throughout our region. By this method, we intend to bring • WINTER SESSION Wanuary - April. 1992) opportunities for residents to upgrade old skills and learn new ones in order to enhance their French 200" Wednesday & Fr ca. chances in today's competitive job market. Geography 100" Tuesday & Thursday Indian Studies 103 — Tuesday In addition to crcdit programming, your College also provides non-credit courses in the areas of agnculturc, health, business and technical training, home management, and personal and community development. University of Saskatchewan (descierors -,a;E 25

1991 - 92 (September - April) Our flexibility allows us to respond quickly to the changing needs of the commu- English 110.6 — Wednesday nit.cs in our region and to provide the learning opportunities which reflect those needs. History 112.6" Thursday Math 104.6 — Monday Native Studies 110.6'• Tuesday the courses described here, others will be organized 8 m In addition to throughoUt the ('.rt ifin te i n A n, ;.,:-.. ituto p ronr Home Studv 11 - Maple Cree.. 10 --- Map Creek• Learning Centre ••••11

Introduction to Computer Applications On De-'and Lotus 1-2-3: Spreadsheet On De—,and (descriptions on page 28) SIAST Full-time Credit WordPerfect Level I On Dama-id 3A Truck Driver Training TBA

Health Related (descriptions on page d 7) Child Hea rt Saver On Den-anc (descriptions on page 30) BLS B - Adult & SIAST Part-time Credit BLS C - Basic Rescuer On De—anc Business 1 St. John Ambulance Standard First Aid On De—a' Accounting 10.15 — September - December '91 Accounting 10.25 January - April '92 Marketing 10.24 — January - April '92 Personal Development ,desc--: • Organizational Behavior 10.14" September - December '91 Assert iveness Training Workshop TBA Chemical Dependency ** September '91 - February '92 Authors' Workshop TBA Gerontological Nursing" October '91 - May '92 Basic Drafting TBA Horne CaralSpecial Care Aide Bookkeeping for Small Businesses TBA Interpersonal Communications *B - TBA Break & Enter Precautions TBA Provide for Social & Recreaticinal Needs TBA - Christmas Workshop Nove-Der Special Needs ** October '91 - March '92 Conversational Spanish TBA Nutrition in Health ,Care January - June '92 Cults and Satanism TBA Office Education Draperies TBA Accounting October '91 - April '92 Floral Art January -92 Business Calculations October '91 - April '92 Genealogy TBA Business Communications October '91 - April '92 Job Search Skills TBA Grammar & Punctuation October '91 - April '92 Investment Planning TBA Teing October '91 - April '92 Metric System TBA Word Processing October '91 - April'92 Numeric Keypunch Operating TBA Sanitation & Safety ** September - December '91 Public Legal Education Association Matrimonial Law TBA Reading & Understanding Financial Statements TBA (descriptions on page 34) Agriculture Reflexology TBA Beet Production Level II November '91 Re-Upholstery TBA Electrical Systems in Farm Machinery TBA Rock Gardens , TBA Farrn Accounting with Computers November '91 Stop Crime at Your Door TBA Fruit Growing in Saskatchewan March WHM1S - Hazardous Materials TBA Grain Marketing November '91 Wood Refinishing TBA Pasture & Range Management (Consul) January '92 Woody Ornamentals TBA Pesticide Safety for Farmers (Leader) THA Pruning Workshop TBA Rural Diversification - Small Business Training TBA Services (descriptions on page 56) Woody Ornamentals March '92 Career Counselling By Appointment 'Certificate in Agriculture Home Study G.E.D. Testing Noverrber 1 & 2, '9'. G.E.D. Testing March 20 & 21, '92 Academic Upgrading (descriptions on page 39) ABE/ESL Program On Demand AHE/ESL Tutor Workshop TBA October '91 - May '92 High School Completion Additional courses will be co-ordinated during the year.

Do you have a specific course in mind? Let us know ! Computer Training (descriptions on page 44) ( 8ef4ferd Acccununc On Demand I H FBRUARY 4. 1992

**-1-- 7) (CII 14. NAI IC)

• 1991 TROPHY DONATORS - NEKANEET POW WOW 7Z4a/12. 6P -(1)- C 1C-69- CATEGORY DONATOR'S NAME A

MENS GOLDEN AGE GORDON OAKES Map& CL Ladtalliven

LADIES GOLDEN AGE 'CURRAN'S BAKERY b.tEN'S TRAD8TiONAL JO'S JEWELLERY MEN S FANCY LANSDALL PHARMACY mEN S GRASS . DWAYNE FRANCIS Cciefffl, 12 & 13, iggi JDES TRADMONAL JACK'S MOTOR HOTEL :AD:E.:5 FANCY SNAwl_ JASPER HOTEL • LADiES JINGLE DRESS MAPLE GROVE MOTEL 'rEE',à BOYS TRADTCNAL SIDEKICK'S STEAK HOUSE

- FEN BOYS FANCY CONVIENCE PLUS TEEN BCY'S GRASS DUNCAN'S DRUG STORE "SEN GIRLS TRADITIONAL MR. D'S

- EEN Gel:5 FANCY ROUND UP FOOD BAR "EEN G;RL'S JINGLE CONSUMER MART - , • 24, .8i/viclin: &nib re.i4f/Xdik, ECY 5 FANCY THREE BARS QUARTER HORSE RANCH Met, Ec ,r5 -P.ADITiCNA: • CENTURY PHOTOGPAPHIC;',: i.Sianku BOYS CnASS UNDA STEWART wileuetcM4. riee Uoiyiamia eut JL JR. GIRL'S TRADITiONAL RED HEN J. GIRL'S FANCY CYPRESS PIZZA & CHICKEN Jr1 C.-eRLS JINGLE ROLAND FACGUIGAN ALL APCX;ND FEK4ALE DANCE STEWART RANCH APOuND MALE DANCER MC. COMMERCIAL HOTEL YOL:NGEST FEMALE CANCER STAR CAFE YOUNGEST MALE :DANCER KOCH QUALITY MEATS S NGNG CONTEcT JIM BUFFALOCALF

- -,ANK LINDA STEWART HOWARD NUTTALL EDIE DEe,N JOYCE DREVER BARRY DEAN ART BLYTHMAN MAPLE*CREEK and TO THOSE PERSONS THAT WE 11 I • ,bilitisd•itsj MISSED, YOUFI ASSIS-TANCE IS GREATLY APPRECIATED. •wbere past ts present • • • ore Maple Creek ow»ed* Flying Club

Maple Creek. Saskatchewan

Affiliate° *nth Royal Canadian Rev Club

CYPRESS HILLS ELEVATIONS

TOP OF SKI HILL 4020.0 ft.

BOTTOM OF SKI HILL 2620.0 ft.

PANS LAKE 0 ft.

SEWAGE LAGOON 2920.0 ft.

■■•

• ■I■ 1 • Maple Creek Flying Club f Maple Creek, Saskatchewan

/Mimeo with Royal Canotchnn Flying Club

Compiled by Larry Helmerson Presented by Bob Gilchrist

JULY 91 90 89 03 87 86

MAX. TEMP. 27.5 30.5 30.5 30.0 27.0 n MIN. TEMP. 3.0 0.5 1. 0.0 3.0 MEAN TEMP. 15.6 14.3 16.5 16.2 15.0 13.9

AUGUST . 91 90 39 88 87 86

MAX. TEMP. 32.5 31.0 23.5 29.5 27.5 29.5 MIN. TEMP. 1.5 5.0 3.0 -2.5 -1.0 -1.0 MEAN TEMP. • 16.9 15.9 14.8 1 4.6 13. 6 14.4

• SEPTEMBER 91 90 89 88 87 86 MAX. TEMP. 28.0 28.0 24.5 31.0 28.0 22.0 MIN. TEMP. -.9.5 -5.0 -6.5 -3.0 -2.0 -3.0 MEAN TEMP. 9.8 11.9 9.4 9.8 11.1 8.9

OCTOBER 91 90 89 88 87 86

MAX. TEMP. 26.5 21.0 22.0 25.0 27.0 21.5 MIN. TEMP. -28.5 -12.0 -11.0 -18.5 -13.0 -10.0 MEAN TEMP. 0.9 .:,...à 4.3 4.9 8.2 11.2

NOVEMBER 91 . 90 89 88 87 86

MAX. TEMP. 12.0 14.5 22.0 10.5 14.0 11.0 MIN. TEMP. -26.0 -21.0 -11.0 -27.5 -16.0 -29.5 • MEAN TEMP. -9.2 -2.9 4.3 2.9 0.6 -5.7 " DECEMBER 91 90 89 88 87 86

MAX. TEMP. 9.0 9.0 11.5 15.0 9.5 6.0 --/-P4 MTN. TFMP. Al .i7 ce •Maple Creek Flying Club

Maple Creek, Saskatchewan

- Athletic weth Royal C,enedion Firny Club

Compiled by Larry Helmerson Presented by Bob Gilchrist

JANUARY 91 90 89 80 87 86

MAX. TEMP. 10.0 10.0 10.0 '3.5 11.0 13.5 MIN. TEMP. -35.0 -33.0 -35.0 -33.0 - 29.5 - - 0.5 MEAN TEMP. -10.9 -6.1 -8.4 -10.7 -7.4 -1.6 '

"FEBRUARY 91 90 89 '80 87 86

MAX. TEMP. 11.5 9.0 ,_:,..,i , 15.0 13.5 18.0 MIN. TEMP. -21.0 -40.0 -38.0 -35.0 -30.0 MEAN TEMP. -1.1 -8.4 -15.9 -0.3 -4.5 -10.8

• MARCH 91 90 89 88 87 86

MAX. TEMP. 12.0 14.0 12.0 13.0 14.5 19.0 MIN. TEMP. -24.5 -27.0 -35.0 -25.0 -25.0 -15.0 MEAN TEMP. -2.0 -1.8 -13.0 -1.9 -1.8 5.9

APRIL 91 '90 89 88 . 87 86'

MAX. TEMP. 21.0 23.5 25.5 21.5 26.0 22.5 MIN. TEMP. -9.5 -18.0 -19.5 -10.0 -7.0 -22.0 MEAN TEMP. 3.8 4.9 1.9 4.8 7.3

MAY 91 90 89 08 87 86

MAX. TEMP. 25.0 24.0 25.0 40.5 25.0 29.5 MIN. TEMP. -8.5 -8.5 -5.0 -5.5 -4.5 -7.0 MEAN TEMP. 7.8 9.5 8.1 11.8 10.6 0.6

• JUNE 91 90 89 sa 87 06 MAX. TEMP. 23.0 31.5 29.5 34.0 31.0 20.5 MIN. TEMP. 2.0 -1.0 -1.0 •0.5 1.0 • • 1•1

le4t. >1.8 ; Feee ; 1 H /1 ■■ 1 I I /MI NO 110 I •• '1 • ' • ' : \ ,ij 4' 7; . 1 1, i • ' • ;19 ,/ii I • • ; II 1 1 . !; • , • ',A 1 ) ... -1 I 1 1 • I .. • , 1 1; a; ..: 4 i Sr t( IT 1 ' 'C I.'. , '• , • . `•••• P.. e. A -" ,.4. • hl .,..„ •,.., "11 .)14 ; .,114 !i" .. a' , • ;?. , it ; af ,ii i 3...1,:; IX tim4 't,./Y • • e? " r . . mi 1 miti I e ti ZgF ; _ r- ' " I h jql• hïe .1xe. : ••e ;,....1 . 1 ,-..... ..ec, 0iY ; _ eg

A + eiJ py

:!ff.1.41 it • e ,"Z « g :; Zi

1•T rî ei Fi - 11 " * s • j —2 _ 7111 • , 7 • ------t!.:3 e e 41 LLY 4-•••/

:Lucy • t .. / s.._• ' ) . 1 t 1' 1 t; , • •• 1: ; • 8, . • • - 116•211/.112::a 1.7';Kaej hirer: a J '. I

7 ,:• : , ass..urrvte>tre,”—tvrt • t • tat . •

. • 41 • ■

• r ' Of • • ?? ■ 5 '-• ' ;•5t, •••, •

>11 : •••,, .

3,5> -0 .1 te

0.0 • o 4 I ". , • 0, ,

;. 0 rn ' I •'• • i . 5 (f) k 1.. • L. 4 I•tte.i•; • r•-5.> r -;) ••• , - -

)•• el cf)

î r .

cure.. 5.5 • - • ‘., sz5 1S: ;At • Y-P 57-F:'›e 2 '"-1

• X - 1 I-7;T:: 2r; •"- re: à re.,•ee — •••• •1: ea 4.-gx • r•E I,. pg. .

• Ir.:, X.:: ■5•, . ii?„-te ee? r ,---, • • ree. - e. sitez - • -1511:fiï"Ii • 5,7 • x-x• _4AL) q h fi - - — r: ,d1F- I le uni I i use; se; tql.? I a if . ee - F:2 11 fi . te - — ;••• e gefiî tIM 7Z—if I _ 1: e.5.• .r. Er I xs , ! P. I j RE II ï% I _ §e ! x taik — --- •`' . gy, _ ' tel ij _ ï_ • - - I. r ç-- I 1,1 f ;57.. P° e.1 • . _ . • • y- ••• ; 7‘e I t :G. 4 • "À t.• =. 5.1 e; 7.."1 • (5,..• ?! . ;•‘ i: r- f i‘„,# 1Â• I r- ri 1 . 1 i - 0`• • '54' • • ryzi. 1,J 4,0777r1 • r- 1- r.., ,„ • R e"" ; ; ; • a 1‘. 7r,' :AY/Fr/Y."1,7nm/ it ‘, /5 1•; .; • • I. !. • . , • r!( 1; t s.

„ • ': '': ' , , P;•• 1. J tk'1 ;;1 fir.1 1 4 ; • 1 .') /5. • ; Le 'flu & 1110* hue fle 54 0 1 1 * IN 1 11.1Y1.1 151 54 MAPLE *CREEK t d I) I i ti • I 8 8 3

• When iS prt'Seil I •

Maple Creek, Saskatchewan Maple Creek is a friendly town ttat got its naine and beginning in the fall of 1882 when construction cf the C;-inadian Pacific Railway was hc•d and tne wcrkmen spent the winter on t;-.10 bank:: r:f M. C!:,e:k. In 1875. long betc:- e settloment became general in the province, the North West Mounted Police established Fort in the CypreSsIls approximately thirti miles south of Maple Creek. With the coming of the 'rails' in 1883, Fort Walsh 'A' Division moved to the townsite. Ranching had become the main industry, and in 1903. Maple Creek was incorporated as a town. •

Large ranches stiil exist (livestock sales exceed twenty-four million dollars annually), grain crowing is extensive, and together with natural gas, oil and timber provide Maple Creek with a stable economy. New ventures include Native Handicraft production and marketing by the local Nekaneet Band and the promotion of tourism on a regional basis via the 'HorseShoe Challenge'.

Maple Creek is strategic:ally located rnidway between Regina and Calgary on Highway 21, just south of the Trans Canada Highway, whicb leads to one of the province's most beautiful- resorts - Cypress Hills Provincial Park.

• Today, this community enjoys all the amenities of a large urban cefitre as well as the cleanest air and purest water in the country. High quality recreational facilities, expanded water and sewage services, upgraded rodeo grounds and race track, museums and a large cultural centre add a special quality of life to the community.

Maple Creek also enjoys the advantage of being the 'Gateway' to Cypress Hills Provincial • Park, Fort Walsh Historical Park, Elkwater 'Resort Area and the Great Sandhills. It is a town with Potential for expansion in both economic diversification and the tourism industry. Well . esiablished work ethics combined with a strong entrepreneuriat spirit displayed by the citizens play a major rote in preparing this community lot the 'Challenge of the Ninfflui c' NIKANEET BAND P.O. Box 548 MAPLE CREEK, SASK. SON 1NO Phone (308) 662-9196

January 11, 1991

Town of Maple Creek Economic Developement Office 205 Jasper St. Att: Joyce Dreyer

Re: Regional Penttentiary submission/proposal

I apologize for the late reply regarding the aforementioned. I offer no excuses for the delay, however it did allow me more time to get the support and also some ideas from the band council and members. We, the band council encotirage and promote the idea of working with the non-Indian community in any way, and I feel both parties can benifit from these arrangements.

The Nekaneet Band is located 27 kilometers (south-east) from the town of Maple Creek. It covers an area of 3,040 acres near the east end of the • Cypress Hills. The total registered population is listed at 235 with an on-reserve population of 120.

We have a fully functional Band office and staff which administers the affairs and developements of the Band.

There are currently 4 emerging cattle rancher/operators starting out. We have recently opened a native handicraft store located in the town of Maple Creek with plans of expanding to the Fort Walsh National Historic Site and the. . Cypress Hills Provincial Park.

Future plans also include:

1. Active involvement in the Penitentiary proposal. 2. Bison ranch. 3. Community pastures. 4. Historical indian village (Fort Walsh National Historic Site). 5. Hunting guide service to coincide with Provincial and traditional game laws. 6. Possible financial assistance to the town of Maple Creek for future recreational developements (le, arena). Historically„the Nekaneet410dA40hief Nekeneet were grant04,treat payments in 1884 and finallyal 9.a l'aierVe in 1 91 3 . After thiardaWt . 'Department of Indian Affairs'attempteetelocate the band to another location in the province. Without any success the Indian Affairs ignored the existence of the Band until the late 1 950's. It was for this reason that we were able t, retain our traditional customs and practises which . we are very ' thankful for. ï •

We have undoubtedly had our share of problems and failures due to the lifestyle and abuse of drugs and alcohol alike. It is sad that incarceration sometimes acts as a starting point for an individual to search out their native roots and well being, but it should not be unattainable. Indian:1 — traditions are orally preserved and retained through the elders and they are willing to make themselves available to the proposed penitentiary.

I wish you the best of luck with your proposal and I hope my delay doesenot jeopardize your bid.

Thank you

Larry Oakes, Councillor 1 Nekaneet Band Ill,

LO/cmo

Location

Sas k.

* Maple Creek

- -

(a) South-West Saskatchewan. 109 degrees and 20 minutes west latitude and 49 • degrees and 50 minutes north longitude. I (b) 394 km's west to Calgary 107 km's west to Medicine Hat . , Regina 365 km's east to ! I 1 Regina ' 397 km's northeast to Saskatoon • Moose Jaw - • 940 km's east to Winnipeg ..„, i .>„----,•—switt Current 1270 km's to Vancouver -. çlplevla)------1 i 1

--f– Creek • — ---\_ j...______L______\7–"" .'\ L'œrr,1 ---- (c) On the transcontinental line of the ...1 Canadian Pacific RaiMay . ----._ ---,___------• • ; ...., (-' \ 1 , . . ... .., , , , r----- i---,- t_:2 1,./._.3 1 . , . . . '- -t,-.•- CHAMREFR OF COMMFRCE

MAPLE CREEK, SASKATCHEWAN "The Old Coto Town" Gateway to Cypress [-fills Provincial Park

Oct. 30/90 Grant Devine, Premier, Province of Saskatchewan, Legislative Bldg., REGINA, Sask.

Dear Mr. Devine;

Maple Creek is a progressive community of approximately 2500 persons, located on the main trans-Canada Highway and the mainline of the Canadian Paci±ic Railway. The business community, as well as the citizens in general are proud of their community, and have tried to keep the community growing without having asked for assistance from government agencies. However, there comes a time when it is imperitive that some outside assistance becomes vital for the welfare of the citizens of the town as well'as to the community at large. With the economic downturn of recent years, couPled with the perennial competition from Alberta and Montana, where there are lower prices for goods and commodities, due to the tax structure in this province, or the lack of a tax structure in Alberta and Montana, the coumunity . of Maple Creek feels it needs some outside help in its efforts to keep the town viable.

We hear that there is a possibility of the establishment of a women's prison for this province. We would like to put the name of our community on the list of possible locations.

Further than that, we have seen the provincial government embark on a decentralization program, by establishing offices in communities throughout the province.

We would, again, like to have the naine of our community put on a list of a possible govenment office.

We would like to point out that we have practically all the amenities of a community of a mach larger size, including recreational facilities, health care facilities, good shopping advantages where you can still get personalized service, etc.

In addition, we have numerous churches, fraternal organizations, service clubs, etc. In short, it is a community in which it is nice ta live, business opportunities galore. We request that you give us consideration when opening up new government _ • • .. . - offices, or a location for a new women '

V ly yours, _

(- A - t1 ut I31 on, Secrotary nrr lif)yrhufz-r Pre:sidont I- (-(-) . c/174 ee ,berel/i• iweeve e /((14 e/eil

1 ILI 1 , 110N1 ,1 ■1■■ 661 21111 1 Ax 306 fdi: 3:10

0 110X 1310

t 4 0/, (A. .• SON (NO

November 6, 1990 '

Premier Grant Devine Province Of Saskatchewan Legislative Bldg. Regina, Sask.

Dear Mr. Premier:

It is our understanding that the Maple Creek Economic Development Committee is seeking to have a women's prison located in the Maple Creek area. Or failing that, through the provincial government's decentralization program, to have some government offices located in this community, as a means of boosting the population base, and the economy of the town and district.

Due to the economic situation, combined with the lure of Alberta and Montana for the people of this trading area, we find the economy of the town is slumping.

We have a medical facility here that is sufficiently large, as well as equipped and staffed, to be able to accommodate a population much larger than the present size of this community and district.

Originally constructed as a 44-bed hospital, the ADC of today is only about 20, thereby leaving us room for a much larger population.

We have three doctors and three clinics in the community, with at least two of the clinics having sufficientspace for an additional physician, should that become necessary.

,What we are saying, in effect, is that we are solidly behind the efforts of the Maple Creek Committee, that is seeking additional population for this area, be it the staff that is required for a women's prison, the staff of a government office, or any other'type of business that would add to the present population of the district.

Yours very truly,

illard Of Governors Mdp1( , Creek Union Ho ,,pital cPuttd Aunicipaity ot) utitcee Ckee(Q LAO. 111

. Box 188 Maple Crook, Sask. Phone 662-2300 le SON 1NO

November 15, 1990

Town of Maple Creek Economic Development Committee Box 420 MAPLE CREEK, Saskatchewan SON 1NO

pear Committee Members:

Thànk you for your presentation on thef"Facility for Female Offenders". The Rural Municipality of Maple Creek No. 111 supports your committees' bid for the location of this- facility in the Town of Maple Creek, or R.M. of Maple Creek.

We recognize the potential a facility such as this would have for creating jobs, and iMproving the overall economic climate of the community. We also feel that this community would have a lot to offer the employees and inmates of such a • facility.

Yq.k.r.r%s tnuly,

Debbie Brost «Administrator P 0 tiox 4'28 MAPLE CilLEK, Saskatchewan SON t NO Phone (306) 662-2244

November 1, 1990.

Maple Economic Development Committee c/i o Joyce Dreyer Maple Creek, Sask. SON INO

Dear Joyce:

• The following resolution was passed at the regular Town Council meeting held on September 11,1 990:

No. 90-MC-328 - Moved by Alderman Christiansen • Seconded by Alderman Hawrylak "THAT, we send a letter to M. P. Geoff Wilson and Gary Lane, Minister of Justice, to indicate the Town is very interested in the proposed Women's Penitentiary. Carried."

Yours truly,

Tim Leson . Administrator

IL/de

• Bort Hargrave Harry Hargrave 1 , rosiciollt Manager 1,103 - 937-2128 403 - 937-2228 Hargrave Ranching Co. Inc. Box 99 Walsh, Alberta TOJ 3L0

403 - 937 - 2128

December 28, 1990

Ms. Debbie Brost C/O Maple Creek Economic Development Committee Box 188 Maple Creek, SK SON 1NO

Dear Debbie:

I sincerely appreciate your letter of last November 6 respecting Maple Creek's Economic Development. The following informal comments are suggested.

In the early ranching days, before 1900, my father always preferred to ride to Maple Creek rather than to Medicine Hat, the same 30 mile distance, because of his cattlemen friends in Maple Creek. It was the rancher's hospitality and friendship that made the difference.

Tourism is even now probably the major industry in Alberta and will continue to develop in this direction.

Medicine Hat has only recently made, an important decision to develop a major Tourist attraction at their National and Provincial historic site at Medalta Potteries. A major factor in this decision was • the Hat's location at the confluence of our three main highways, Nos. 1, 3 and 41 and being reasonably close to the Cypress Hills.

Maple Creek has a similar potential with respect to your two highways, Nos. 1 and 21, and you are much closer to the most attractive parts of the Cypress Hills.

Your general location in townships 11 and 12 suggest that you are only about 70 miles north of the U.S. border. As your highway 21 and the connecting Montana roads are upgraded in the near future, the Maple Creek community will benefit immediately.

Your Maple Creek Museum is a wonderful institution that has already become a great credit to your broader community.

Your Maple Creek Veterinary Services is an excellent service industry in itself, as we have known for mnny years operating on the Alberta - Saskatchewan border.

It seems rather obvious to me that after almost 100 years it is your broadly based population of cattlernen ranchers and their histories that can eventually make a tremendous contribution to Maple Creek's economic development.

_ 5 s- - • Bert Hargrave .t.. eseee,- • • t: ,s . • • _ " 1

e. e

.. •

, C t • t t 4; s i • • 1, • '. jf i Phi; ,4e4fez.*.e

qr(1

LEGEND Gu'de • Saskatchewan 1111 For ,Nalsh National ki.s7Dr Park B: How To Get There Alberta S, askatchevvan Park rais-Canada GENDE OEA: Guide de la region • Saskatchewan • Parc historique nat!onai Fort Walsh B: Accès DA!bert 1111Saskatchewan ■ Pa,c v9r Routo Transca ,..cienne •

Purdtntlo., BAT

1. 1,4 ■ • ■ ot , .1 b« , • eta ,nr.titla eh 1 P.10.6 ,e• Atrludet HISTORIO

NATIO Ca l ladi Fort Walsh. a North West Mountrui Pelice t 0 fort Walsli lut établi dans les Cypress pi Saskatchewiiii*s unique Gypiess Hills Hillr„ région miro' ln de la Saskatchewan, pour coirritry. earned a vital place in Canadian history servir de poste a Id Police à cheval du Nord- Il the 1870s and 1880s. The niounties played a Ouest. Au coisr; les décennies 1870 et 188 crucial foie in administering the terntory and the !,e tailla une place importante dans l'histoire fort becarne a symbol of Canadian sovereignty Canada. Les men ibres de ce corps policier in the melon. James Walsh, the first supennten- touèrent un rôle primordial dans l'administration durit. was particularlyinfluential in keeping the du territoire et le fort devint un symbole de la pence along the international bounciary through souveraineté canadienne dans la région. Si la his negotiations with Chiot Sitting Bull's Sioux. paix fut respectée le long de ta frontière inter- who sought refuge in Canada after defeating nationale, ce lut cri grande partie grâce aux Custer at the Little Big Horn, Montana. in June. négociations entre le premier surintendant, 1876. James Walsh. et le chef Sioux Sitting Bull. Ce The Cypress Hills area is flat-topped up- dernier s'était réfugié au Canada après avoir land covering the south-western corner of vaincu Custer à Little Bighorn (Montana), en juin Saskatchewan. the southeastern corner of 1876. Alberta and a part of the northern United States Les Cypress Hills, une région de hauts — an island that survived the levelling glaciers plateaux, couvrent les coins sud-ouest de la . of earlier ages to become the habitat of 'plants Saskatchewan, et sud-est de l'Alberta, et une and animals usually found in higher regions. partie du nord des Etats-Unis. Ces collines The trees first described as cypress are in reality échappèrent à la glaciation et devinrent l'habitat lodge pole pines, and their dark outlines create de plantes et d'animaux que l'on retrouve nor- a vivid pattern against the sand-colored rolling malement dans des régions plus élevées. Les countryside. arbres. que l'on croyait être des cyprès, sont en Before the 1870s the area became an im- réalité des pins todgepole. Ceux-ci profilent leur portant Indian hunting region . . . a centre of ac- silhouette foncée sur le paysage onduleux de tivity for bands of Blackfeet. Cree, Assiniboine couleur sable. and Saulteaux. who stalked elk, deer, bears and Avant les années 1870 , cette région était the all-important bison. Buffalo wallows can still un important terrain de chasse où des bandes be seen throughout the grassland area of the de Pieds-Noirs. de Cris, d'Assiniboines et de hills. Saulteux traquaient le wapiti, le chevreuil, As settlement moved west and the trade in l'ours et le bison. On retrouve encore, dans le furs declined, the economy of the region known prés des collines. des trous bourbeux où les as "Whoop-Up Country" expanded and trade bisons se vautraient. developed in guns. buffalo robes, wolf skins Lorsque la colonisation se déplaça vers and — more notoriouly — whiskey. l'Ouest et que la pelleterie périclita. la région Whiskey drinking was a major cause of the qu'on appelait "Whoop-Up Country" (pays où James Walsh. the firv supennte-dent at Fort VVa!sh. Cypress Hills Massacre in 1873, when a party of Ion fait la fête) connut un essor économique et James Walsh. le premier surintendant à white wolf-hunters clashed with some As- le commerce des fusils, des peaux de bison e Fort Waish. siniboine Indians. Approximately 20 lndians de loup et le trafic si tristement célèbre du V ■ ew of Fort Wa:sh. 1878. and a member of the wolfer party died in the whisky prirent de l'expansion. Fort Waish. 1.878. fight. The massacre was a contributing factor in Le whisky fut l'une des principales causes the mobilization of the North West Mounted du massacre de Cypress Hills qui eut lieu en COVER Fort Wash was tue :i me the Police and hastened their dispatch to the area, 1873 lorsqu'un groupe blanc de chasseurs de headquarters of the North Wes t to patrol the border and stop American whiskey loups se heurta à une bande d'Assiniboines. tvlounted Police. traders from selling their goods on the Canadian Environ 20 Assiniboines et un des chasseurs COUVERTURE frontier. périrent dans l'engagement. Ce massacre pré- Fùrt Walsh état ads :e quarter cipita l'envoi d'une troupe dans la région pour general de la Police a cheva d,, Nurd- Fort Walsh was established in 1875 and Ouest named after James Walsh, the flamboyantly- empêcher les trafiquants américains d'y vendre moustached, well-liked commander. leur whisky. The mounties helped to shape the Les membres de la Police à cheval con- character of the early Northwest. They not only tribuèrent à façonner les débuts de l'histoire du 55 km southwest ne '«larta • C'eck on t-itqhvkav 271 controlled the flow of liquor, patrolled the border Nord-Ouest. Leur travail ne se borna pas uni- quement à supprimer le trafic de l'alcool, mais à 55 km Jitt sud-nues. 1 clf., Mao!, Crc.ek. and administered criminal law, but also Sur la , outp 77r protected the lndians, helped to make treaties patrouiller la frontière et à faire respecter le droit and distributed Indian annuities. criminel. En effet, ils protégèrent les The St,oenntendt.rie They accomplished their goal of stabilizing autochtones, participèrent à l'établissement des Fort Nabonai Ifistoni Park the border area and in 1882 moved north to traités et leur distribuèrent les rentes. P C) 'Box 778 Mante Greek S.Isk.otrhewan Maple Creek. closer to the Canadian Pacific Ils réussirent à amener la stabilité dans la SON INO Railway line. région frontalière, puis. en 1882, on déménagea Directeur Today Fort Walsh, with its pallisade, horse leur quartier général au nord, à Maple Creek, Parc heslonqu!. n.ffine , .11 1 ■Na - a , barn and board buildings, reminds visitors of a pour se rapprocher du chemin de fer d.0 Cana- C P 278 dien Pacifique. Manie Cteeh tS.o!,hatch , w,,n , colorful, compelling past, when men crossed SON f NO the frontier on horseback and buffalo wandered Auiourd'hui l'emplacement du fort Walsh, freely on the plains. Close by are Solomon's ses palissades, son écurie et ses bâtiments en and Farwell's Trading Posts, reviving the at- . planches rappellent une époque pittoresque et mosphere Of Whoop-Up Country in the days exaltante ou les -honimes traversaient la frontière when il was peopled by a fascinating assort - cheval el où les bisons erraient librement dans merl! of frontier char acters. la plaine Non loin du fort. les postes de traite de Solornon et de f arwell font revivre l'atmosphère gui régnait clans la Mulon "Whoop-Llp" à l'épo- gr te ou elle était peuplée de personnages fron- taliers Lucinar11.; • 10

HEAUNG' LODGE VISION

• 1 Agiumnietgamonla

We would like to thank Alma Brooks for sharing her Vision of a Healing Lodge during the work of the Task Force, and for allowing us to carry that vision forward.

We would also like to thank the women who developed the Vision Statement. For linguistic purposes some words are reflective of their Cr m heritage, however their hearts embrace a Healing Lodge model which is universal and encompasses all Aboriginal Nations, including their sacred colours, teachings, and languages.

Special thanks to Ole Ingstrup, Commissioner, Correctional Service of Canada for the leadership and support he has given the Healing Lodge Committee in their work of making the Healing Lodge a reality.

Respectfully submitted,

Mary Louie, Lisa Mosher, Elder Eider

Joan LavaIlee, Elder

Sharon McIvor Sky Blue Morin Member - Executive Council Native Women's Assoc. of Canada

Debra Black-Froman

Ginger Bacchus Lynn Daniels CSC Pacific CSC Prairies

Jane Miller-Ashton Fran Sugar CSC NHO HEAUNG LODGE VISION

There Is an urgent need to bring together our past, present, and future as reflected In the social, political, and economic conditions that we experience in many of our communities today. Crippled by government indifference, political powerlessness, inadequate land base, nonexistent economic opportunities and racial hostilities, we have to question what the future holds for Aboriginal people. the physical rea lity lies in the excruciating pain brought, about by alcohol and drug abuse, Indifference, poverty, crime, imprisonment and suicide.

Because our Creator has ensured our survival of this painful history we have endured the assault, injustice and repression brought upon us. We send out our gratitude for all of these things that are so. The time has come to return to the Sacred Laws. The healing of Aboriginal People has begun and must continue. The way back to restored dignity is with our unique humanity. The door to authentic development and healing I. unlocked from within.

An opportunity exists through the Vision of the Healing Lodge to re-kindle the Spirit of Federally Sentenced Aboriginal women as the Healing Lodge is central to the empowerment and healing of wcimen. Through the teachings of the Elders' Circle, Sàcred Laws of Women will be rekindled to provide a spiritual base for life's challenges.

This responsibility to federally sentenced women and the Seven Generations to come will be an overall objective of the Healing Lodge.

The Healing Lodge will enable federally sentenced women to:

- restore their pride and dignity as women and mothers, - restore a sense of worth, dignity, and hope; • - rebuild their familles and their communities; - build bridges between Aboriginal and non-Aboriginal societies; - promote the healing of the Earth and all her creatures.

More specifically the Healing Lodge will be a place to:

1. Have seasonal gatherings for the celebration of the Four Directions.

2. Conduct ceremonies, including the Sweatlodge, Fasting, Pipe Ceremonies, Feasts, U-Wipi Ceremonies, Shaking Tent, Cedar Bath Ceremony, Give-A-Way Ceremonies, Sundances, Rain Dance Ceremonies, and all other ceremonies related to Spiritual and Cultural well-being.

3. Share the teachings of oral traditions where ceremonies can be protected, where rebirth of language, customs, beliefs and traditional methods of teachings and healing can take place in a natural way.

4. Redevelop relationships with all creatures who share the Earth.

Seven Generations - The Ojibway teaching on the Seven Stages of Life. 5. Promote traditional methods of teaching and learning.

8. Provide on-site accommodation for children of parents who are residents of the Heating Lodge.

7'. Provide a setting for shared learning experiences for Aboriginal and non-Aboriginal people.

8. Create an economic base that will provide for agriculture and self-sufficiency of the land, i.e. and gathering of herbs and plants for food and medicine, and organically grown growing green house produce.

9. create an economic land base that will provide for self-sufficiency and encourage Aboriginal crafts such as hide tanning, etc. that would resutt in an authentic craft store.

Philosophy of the Healing Lodge

For as long as our people can remember, the Aboriginal people of Turtle Island 2 have lived in balance with the Sacred and Natural Laws of Creation. We have lived here long before history was written.

The Aboriginal people were never in a hurry. There was virtually nothing that we needed that we could not have, and have in abundance. We were rich in identity and culture. We were sovereign. Our work was conducted in an gmosphere of respect for the Creator and respect for ourselves. We had time for each other, and our success was living in the way the Creator intended. Our emphasis was placed on cooperation and sharing. In cooperation, we experienced peace between nations, people, animals, and their spirituality. There was infinity in the Circle of Life.

We lived by a principle that was based on the Power, the Beauty, the Sacredness and the Harmony of Creation. The Principle of Life is to walk in Balance with Creation.

At the centre of our universe was the teaching of peace: peace within ourselves, with our families, with our communities and within our nations.

Our relationship to the Earth is integral to our healing; for Healing is the emotional, physical, mental and spiritual connection of all people to the Creation. Healing is to regain peace and tranquillity within ourselves and is a process, not an event. As Keepers of the Sacred Circle of Life, we are devoted to the preservation of the endangered Earth Mother, and the continuation of ail Life.

As we watch Wasabainoquay, (Wa-sa-ba-no-quay), the Morning Star Woman, begin her walk before the Grandfather Sun begins his journey At first light ceremony, we are-reminded once again of the original instructions given to us by the Creator. Aboriginal people of Turtle Island are the Keepers of the Land. As women and mothers, we understand our connection to Mother Earth. Our Elders tell us that only when we returned to our spirituality and when humankind re-kindles deep respect for nature will we find our health and balance with the Earth Mother and within ourselves.

• 2 Turtle Island: Known to Non-Aboriginal people as North America. The way to our Spktuality I. the teachings of the Circle of Life. The Circle represents life as it is, or as It can be experienced. Unity is the Circle, for there Is harmony in unity. It represents the holistic belief of Aboriginal cufture. The circle shows that we are only a small part of Creation. Within Creation, we can discover ourselves.

«Phrough the teachings of the Medicine Wheel' all things are part of the Creation. We begin within the Centre of the Circle of Life, the Creator, and the Creation. The Centre is also ourselves where we find Vision, our direction on the Spiritual Path in Life.

At Creation, we were given four Sacred Gifts of Life: From the East, the gift of Fire; from the South, the gift of Rock; from the West, the gift of Water; and from the North, the gift of Wind.

The gift of Fire is for warmth and growth, and the Grandfather Sun is the fire that protects us by day.

The gift of Rock is for physical contact with the Universe. Mother Ea rth is the Sacred gift of Rock. , She is home and nourishment for our physical bodies, our Spirit and our foundation of Life. We honour her in the Sweatlodge Ceremony with the Sacred Rock Spirits.

The gift of Water cleanses and purifies and is essential to all living things. The Grandmother Moon controls the water, the ebb and tide, protecting us by night.

The gift of the Wind is the Sacred Breath of Life, the air we breathe. It gives us direction, just as the stars do at night. Each of the Sacred gifts have Spirit, Life unto itself.

Then the sustenance Of Life was created: from the East, Plant Life that included flowers for medicine and beauty; from the South, Grasses for food for ail Creation; from the West, vegetables for food and nourishment; and from the North, Trees for protection and shetter.

Then the animais came: from the East, the two-legged (humans), from the South, the winged ones, from the West, the water life, and from the North, the Four legged. Our humanity is connected to the animal world as humans are part of the animal world. All animals are gifted with a Sacred Direction and there is a link between humans and animals in the Circle of Life.

All things go through the Four Hills of Life which represent the Four Stages of Life: In the East, Infancy and its gift of Innocence; in the South, Childhood and its gift of Freedom; in the West, Adulthood• and its gift of Responsibility; and in the North, Old Age and its gift of Wisdom. We were given the Sacred Laws of the Creation to provide natural flow with the Universe. Sacred Law is the balance between physical and spiritual world. We are responsible to walk in balance with the Sacred Law of Creation.

In the East, the Law of Control over self - which provides the freedom of choice that the mind has in choosing positive or negative thoughts and actions..

• 3 for diagram, see Appendix A. In the South, the Law of Order - which la the natural order of Creation in its entirety. Natural Order is how things would happen and is the Sacred Balance between all things; physical, mental, spiritual and universal.

In the West, the Law of Balance - is contained in the natural cycles of all Lite. Mankind has created Worldly imbalance with the Creation; therefore, Mankind has the responsibility to restore and maintain balance.

In the North, the Law of Harmony - combines the Four Sacred LAWS of Creation. Together, they provide control, order, balance and harmony with the Creation.

As Aboriginal People, we have the responsibility to walk in balance with Creation. This balance is to recognize the Sacred Law of Creation, as well as the physical laws. The way we carry out our responsibility is to recognize, as one, our Spirit, our Mind and our Body. The walk is for all nations, but a personal responsibility to begin the first step.

To live in balance with Creation, we are to follow Four Spiritual Principles.

From the East, the principle of Love is to love oneself, to love others, to love Creation, unconditionally. When we have done all three, then we have found Love.

From the South, the Principle of Honesty is when we have found the Truth in Sacred Law. The Truth is reflected in how we live within that Law.

From the West, the Principle of Unselfishness is the gift of sharing. Sharing your abundance, sharing what you have, sharing your knowledge, sharing for the weil-being of others, and therefore the well- being of Creation.

From the North, the Principle of Purity is the freedom from negative thoughts and feelings. To live by this Principle means remaining positive, so only good things come to you.

These gifts are brought togetherin the Medicine Wheel of Life which is the Sacred Circle comprised of the Four Directions of the Universe. These represent the Four Origins of Humanity and their gifts to the Creation.

In the East, the gift of Birth and re-Birth and the Spring of new growth. From the East comes the Red Woman and her gifts of Vision and Prophecy. These gifts are found in the Spirit animal of the Buffalo, the sustainer of Life for the Red Nation.

In the South, the gift of Learning and the summer of Fruitfulness. From the South comes the Yellow Woman and her gifts of Enlightenment and Illumination. These gifts are found in the Spirit animal of the Golden Eagle, the one who sees all and flies to the greatest of heights.

In the West, the gift of Looking Within and the Autumn of Cleansing. From the West, comes the Black Woman and her gifts of Introspection and Reasoning. These gifts are found in the Spirit Animal of the Thunderbird. Ttie thunder that comes before lightening to bring about change. • In the North, the gift of Serenity and the Winter of rest. From the North comes the White Woman and her gifts of Wisdom. The gifts are found in the White Buffalo, the Wise Visionary that has attained purfty.

These Sacred Directions corne together in harmony with the Creation, within the Circle of Life, and the Spiritual path we walk. Through this, the people can find their walk in Life and begin to heal In the Love end Kindness of the Creation.

In conclusion, this Plzoniwikwon, (From the Waubaneau People of the Eastern Doorway of the MaReset Nation), this Healing Lodge, a safe place or power spot, Is the pathway on which a holistic approach to healing and human development will take place.

• • APPENDIX A CIRCLE OF LIFE

NORTH wHiTER

• A A

Ai e.;

SOUTH SUMMEN l •

December, 1991.

ROLE STATEMENT

HEALING LODGE

INTRODUCTIQN.

On September 26 1990, the Solicitor General announced that "Creat- ing Choices", the report of the Task Force on Federally Sentenced . Women, was accepted and approved by the Federal Government. As a' result, the Prison For Women will be closed and.replaced with four l regional facilities for women, plus an Aboriginal Healing Lodge'.

The Task Force calls for a new approach in meeting the unique l needs of Aboriginal women. The Héeiling Lodge will facilitate this new approach and will assist Aboriginal women in maintaining contact with their families, home communities and supportive services. The Healing Lodge will, among other things, provide an environment which is conducive to assisting Aboriginal women as they begin their own individual healing process. - Implementation of the recommendations pertaining to the Healing Lodge will be accomplished within the context of the five Guiding Principles of the Task Force:

1) Empowerment

2) Meaningful and responsible choices •

' • 3) respect and dignity 4) Supportive Environment

5) Shared responsibility

In addition to the above principles, the Healing Lodge will be premised on principles which promote: - a safe place for Aboriginal women offenders; - a caring attitude towards self, family and community; - a belief in individual plans for women that they themselves help develop; - an understanding of the transitory aspects of Aboriginal life; - an appreciation of the healing role of children who are closer to the spirit world; - pride in survivinig difficult backgrounds and personal experiences.

QUEMIE5 - *Based on the above Principles, recommendations of the Task Force' Report, and an overall responsibility to Federally Senténced Ab- original Women, the following specific objectives have been established for the Healing Lodge:

1) To provide a correctional healing model based on Aborig teachingi.

2) To teach and practise various céremonies related to Spiritual Cultural well-.being.

n 3) To share the oral teachings. 0

4) To create a culturally responsive model based on the needs Aboriginal women in order to assist in their successful return society. 5) To create an environment free of racism, sexism, and classism. 6) To create an internal community committed in principle practise to the promotion of wellness - mental, spirit phySical and emotional.

7) To . promote respect and understanding of self and others. 8) To create . an environment in which Aboriginal women assume/continue an active parental role with their children.

9) To provide an opportunity for harvesting and growing of he plants and organically grown produce..

tO) To facilitate conditional release at the earliest possible tin addressing those aspects which relate to why women are involve. crime.

11) To create and maintain partnerships with the community and prc a setting for shared learning experiences.

12J To develop the Healing Lodge as a model for other correcti based facilities, and Will, whenever possible, share their e> tise in staff training models and unique programs with interc parties at both the National and International levels. -3-

OPPORTMMTLES AND CRALLEtIGEti

,The unique mandate of the Healing Lodge opens many developmental opportunities for the facility, but also creates certain chal - lenges. For example,.the Healing Lodge will be ideally positioned - due to its special relationship with the Aboriginal communities - to play a leading role in the development of new approaches to the understanding and treatment of issues affecting female Ab- original offenders. On the other hand the multiple accountabilities of the Executive Director may present many administrative challenges. These can be met through a close working relationship with the Aboriginal community; teamwork and dedication of staff; and strong support from CSC.

MANAGEMENT MODEL

The Healing Lodge will be administered through a non-hierarchical model. . There will be a Executive Director who will report and be accountable to a Board of Governors comprised of Elders, Aborigina l . people, the Deputy Commissioner and Correctional Service. Canada staff. This Board will report directly to the Commissioner. The Executive Director will be a member of the Regional Management Committee, and will report to the Regional Deputy Commissioner. The Executive Director will also have responsibility to liaise and work cooperatively with the Elders' Council, the Aboriginal community and the Federally Sentenced Women in the Healing Lodge. The focus of all these relationships will be based on a sharing oe expertise, and an exchange of learning.

As Elders and other teachers and healers will be critical to the successful operation of the Healing Lodge, an Elders Council will be established, and will be responsible to provide advice and direction on all aspects of the healing Lodge. STAFF SÉLECTION

Every effort will be made to recruit Aboriginal staff for employment in various positions at the Healing Lodge. A minimum of one will be available at the Lodge on a full-time basis; Elder . however, the position will not always be occupied by the same individual. A rotational position would accommodate the needs of women from different Nations, the Four Directions, and - would provide a variety of necessary Spiritual expertise to the women (i.e.: Shaman, Medicine Person, etc). Spiritual teachers/advisors will also be acknowledged in the healing process, with the understanding that. sometimes these helpers will he women serving sentences themselves. -4-

Staff at all levels will be recruited . with high emphasis on their life experiences and their ability to art as positive role Models. There will be a place for professionals in the Healing Lodge; but ,this role will be • upportive rather than central to the leadershil of the Lodge. Non-Aboriginal staff may.be reàuitedfrom.time - tc time in a supportive role for Specific skills and expertise.

POPULATION. LEVEL The Healing Lodge will be located in the Province of Saskatchewar and will be accessible to Aboriginal women from any Region. Th( woman will have , the option of serving all or part of her sentence in the Healing Lodge, regardless of the security level of th. individual.

Non-Aboriginal will be accepted in the Healing Lodge provided the: can demonstrate that the programs and services offered at th( Healing Lodge would be conducive to their healing. At the present time,the Correctional Service of Canada i responsible for approximately 75 Federally Sentenced Aborigina Women'. Of this number,the on-register population for Prison Fo Women is 16, 31 are serving their sentences under Exchange o Service Agreements and 28 are being supervised under some form o conditional release in the community (day parole, full parole mandatory supervision).

The Healing Lodge rated capacity will be approximately 40 beds The population level is expected to remain fairly constant and t capacity. PROFILE OF FEDERALLY SENTENCED ABORIGINAL WOMEN Among the Aboriginal women in prison are many women who have face a great number of difficulties and disruptions in their lives. Although Aboriginal women in prison come from many different na Lions, they all have lived with the many problems associated wit a people whose traditions, culture, and way of life have been sys tematically eroded by the larger Euro-Canadian society.

Due to the difficufties Aboriginal people face today in regainin traditions interrupted by Euro-Canadian intervention, many Ab original women presently in prison have only recently begun to re claim their Aboriginal heritage.

O ISististics provided hy the Correctional Service of Canada Research an Statistics Branch, National Headquarters, Ottawa. Oc Lober 1991. A survey conducted as part of the Task Force between July and No- vember 1989 indicated at the time of the-survey, 203 women were serving federal sentences. 125 were located at P4W and 74 were in the Provinces under the Exchange of Service Agreements.

Among the total population of 203, 46 (23%) were Aboriginal.. Of these 39 were interviewed (22 at P4W, 17 in the Provinces) 5 refused interviews, and 4 2 could not be seen for administrative rea-. sons.

- 67% are mothers. - 61% have been sexually abused. 90% have been physically abused- . - 87% were addicted to drugs, alcohol, or both. - -77% expressed the need for access to native Elders, traditional medicine and sweetgrass, cedar, and sweats, ' - 41% have never had a legitimate job. - 87% have been victims of violence as adults. - 25% have a history of self-injuridus behavior. - 82% experienced racism at some point in their lives. . • • Approximate sentence length for Aboriginal womenl(on-register minus Day Parole): 18.6%'serving up to 3 years 34.6% serving 3 years - 5 years 2.6% serving 5 years - 6 years 2.6% serving 6 years - 7 years 2.6% serving 7 years - 8 years 1.3% serving 8 years - 9 years 1.3% serving 10 years - 15 years 5.3% serving life & indeterminate. Approximate sentence length for Aboriginal women under supervision: . 10.6% serving up to 3 years 13.3% serving 3 years - 5 years • 1.3% serving 5 years - 6 years 1.3% serving 7 years - 8 years

1.3% serving 8 years - 9 years

1.3% serving 10 years - 15 years 8% serving life &'indeterminate.

i—Staiistics provided by Correctional Service of Canada Research and - Statistics Branch, National Headquarters, Ottawa. October 1991

-6-

Type of offences - Aboriginal women on-register.(minus, Day Parole- , (approximately):. • 14% Murder one • 5.3% Murder two . 21.3% Manslaughter 1.3% Rape and Aggravated sexual assault 6.6% Assaults (non sexual) 18.6% Robbery 2.6% Fraud • 2.6% Criminal negligence 1.3% Arson 6.6% Other CC offence 1:3% Narcotic control act offeitae

Type of offences - Aboriginal women on-register (under supervision) approximately: . 4.0% Murder two 2.6% Non Capital murder 8.0% Manslaughter. • 1.3% Rape & other aggravated sexual assault 4.0% Other sexual offencès 2.6% Assaults (non sexual) 4.0% Robbery 1.0% Fraud 4.0% Other criminal code offenses 4.0% Narcotic control act offences 1.3% Other Fed/Prove statues. •

SECURITY REQUIREMENTS

The security policies , and procedures shall be premisèd on th E principle that federally sentenced women, while generally having high needs are not necessarily high-risk offenders. Where womer do present risks, the danger tends to be to themselves througi self injurious behavior. The creation of an environment which af- fords residents and staff a high leVel of safety, security am- comfort is imperative and will be accomplished through dynamic security and supportive staff and community intervention. -

The Healing Lodge will,accommodate Federally Sentenced Aboriginal women for all or part - of their sentence, regardless of their designated security level, therefore women may be admitted directl> upon sentencing, revocation, or transfers from other facilities. Federally Sentenced Women who have been released and subsequentl revoked may also bu admitted directly to the Healing Lodge rathe: than being held in Provincial facilities, remand centers or othef • detention cells while awaiting a parole decision. -7-

maGRAILDiumun_ON ,Programs will be based on a holistic approach to addressing needs of federally sentenced Aboriginal women including: the needtoad+ dress issues associated with health; sexual, physical and :emotional abuse; relationships; and substance abuse. Communit y. release preparation will be offered in such areas as education, vocational training, employment and life skills.

Traditional teachings and method of instruction will be an integral part of the Healing Lodge program, which will include ceremonies, linguistic instruction, customs, beliefs and healing practises.

Women will be provided with the opportunity to learn and practice effective parentage and the traditional roles of Aboriginal women.

PROGRAMS. ACTIVITIES, AND SERVICES

Programs, activities, and services will be offered and delivered .(' based on the needs of the women. They may include the following, but will evolve and change over time as the women's needs evolve III, and change over time. Edùcational/Vocational: A wide range of educational programs will be available. These will include such things as: Adult Basic Literacy, secOndary, post secondary, GED preparation, and correspondence. Whenever possible, these programs will be delivered through contracts with Aboriginal Organizations or agencies. Vocational opportunities will be excised in the community whenever possible. Some on site programs will be available for those offenders who are not eligible to take part in the community based programs. These on site programs will need further definition and development once the needs and interests of the women are better known, however it is envisaged that they would include such things as joint ventures with community based programs or businesses.

In addition to the Vnuational type programs, other work placements will be required. These would includ e. sUch things as cleaning, cooking, laundry, caro.of the Elders quarters, etc. It is a general principle that no one woman would be assigned a lengthy pç- riod of time in any ono 0 r thue "custodial" type positions. -R-

Personal Development:

Personal Development programs will be available, and cover a wide range of areas such as substance abuse, Life Skills, anger management, family violence, pre-release, parentage skills, Native Sis- terhood, etc. Aboriginal Programs: Aboriginal specific programs will be available, and will include: language studies, teachings on the traditional roles and responsibilities of Aboriginal women, various customs and the importance/significance of them, teachings about the various etraditional medicines and -the ideetification of plants, roots, herbs, etc. Sweat Lodge ceremonies, Sacred Circle, traditional dancing and other cultural actiVities will be available.

Food: Vegetable gardens will provide fresh vegetables, in addition to the conventional methods of food purchasing. Wild meats, berries, and other uncultivated foods (not commercially grown) will be available for feasts and other occasions. These foods may _form a regular diet, such as the dietary needs Inuit women.

In all social gatherings, the sharing of food is symbolic for expression of respect, gratitude and socialization. In order to maintain this tradition, each area will have a kitchen and dining area in addition to the main kitchen and dining area. Health Care:

A Holistic. Health Care model will be developed along with other aspects of the Healing Lodge. An overall principle of the Health Care model will be :o support, encourage, recognize and respect the important contributions that traditional Aboriginal Medicine men and women play in all aspects of healing, including mental, physical, spiritual and emotional.

The model will mirror real life as much as possible in that it will encourage the women to become responsible for their own health care needs and increase their self esteem. It will promote the conneétion .between physical health, mental well being, fitness, and emotional/spiritual wellness. • • En addition to having ar , 'u ,; ,-; In Traditional Medicine people, Fed- r'rally Sentenced WcemPri ,ill have access to SPrViug ,■ S which encourage and respf.c1 their .huiees, access to m.rvires in accordance with community standard!, regarding matters of privacy,Iprofession - alism and confidentiality, and access to medical services which treat FSW as patients rither than offenders. -9-

Laundry:

.Laundry facilities will be provided in the Healing lodge and women -will have the responsibility of caring for their own eersorial clothing, as well as their children.

Children On Site:

Separate areas will be especially designed to accommodate children living on site with their mothers. These areas will be larger, and will accommodate children up to the age of six. Women will bè responsible for the care of their children. If the women is working or attending school she will be responsible for arranging *° suitable child care such as placement in the on site day care oi having another person look after the child.

Accommodation For Elders:

The Healing Lodge will provide separate living quarters on sit' for the Elders in order to accommodate overnight and short tern stays. This will also ensure the availability of Elders during crisis situations and other times that women feel the need for their assistance. Visits:

The Healing Lodge will provide adequate visiting space to support the 'concept "All My Relations". This space will be in the form aL both a Private Family Visiting house and a general visiting are e which will accommodate day visits from family, friends and professionals. The general visiting area will be designed to accommodate a children play area that is visible to parents.. Sweat Lodge: The Healing lodge will have designated space for a Sweat Lodge anc the land will be large enough to allow the lodge to be moved. water is the essence of women's teachings, the Sweat Lodge will bE located near water which will be on the property. Space for storage of wood, stones and tools will be required, as will a changE area.

Recreation:

The Healing Lodge will providr indoor and outdoor recreational activities. Thes • will include, but not he limited to such ;lc. tivitif.s as skating, baseball, track and field, volleyball, Inwr bowling, basketball, ,,wimming, walks', and traditional Aborigina. • games. 111-

Personal 1,1 f' Plan (formerly known as rase Managoment)

.To be meaningful and effective, the Personal Life Plan has to be done in a manner which focuses on theindividual needs of the women, he oriented towards release at the earliest opportunity, and must remain focused on people rather than paper.

The Personal Life Plan will include the need to address the emotional, physical, mental and spiritual well being in order to achieve balance in one's life.

The process will emphasize positive interaGtion between staff and ,offenders, and will ensure meanineul involvement between staff,. the community worker, and the woman in assisting her in.developing her own Personal Life Plan.

Cc:immunity Worker:

This worker will be à key link between the woman and her community. The duties of the Community worker include facilitating communication and contact between each woman and "all her relations", as well as the community resources required by each. woman. The community worker acts as a facilitator for the woman, with community resource agencies and individuals, the Correctional Ser- vice of Canada and the Elders Council. The community worker, the

. woman and her primary support worker at the Healing Lodge form a team while the woman is at the Healing Lodge. Following release, the community worker becomes a member of the Community Support Team. Community Support Team: The Community Support Team will be made up of the woman, an advo- cate from a community group, the Community Worker, the ReleaSe Worker as well as any auxiliary support individuals she requires, such as Elders, psychiatrists and child care workers. While the Release worker will he responsible for the supervisory functions

. as legally mandated, the Support Team as a whole is responsible for ensuring that the woman is provided with the services she requires as specified in her personal life plan, and will actively

. lipport, her in all dealings . with resource agencies. The membership or ihis team sh(Juld bé flexible enough to take into account eat.h woman's u ■ erall needs, h • r personal preferences an.1 the length of her senlen....

PROFILE OF FEDERALLY SENTENCED' ABORIGINAL WOMEN

Total Number of Aboriginal Women • In October 1991 CSC was responsible for 75 Aboriginal women: • Of •the 47 Aboriginal women incarcerated: 16 were in the Prison for Women and 31 were serving sentences in the provinces under Exchange of Service Agreements • 28 Aboriginal women were being supervised under some form of conditional release in the community (day parole, full parole, mandatory supervision)

• Disproportionally: only 2% of the general population in Canada is Aboriginal however, fully 15% of the female offender population is of Aboriginal ancestry • The majority (55%) of Aboriginal women under federal sentence resided in the Prairie Provinces at the time of ' their arrest; 27% resided in Saskatchewan (September 1991)

Characteristics of Federally Sentenced Aboriginal Women • Federally sentenced Aboriginal women are between the ages of 19 and 74 years • Sentences range from 2 years to life: approximately 53% of Aboriginal women were serving less than five years in prison, only 5% are serving life and indeterminate sentences

• 21% of Aboriginal women are serving a sentence for manslaughter; 18% have sentences for robbery. As for all federally sentenced women, these violent offenses must be taken in context and viewed as related to their histories of victimization Most federally sentenced Aboriginal women are socially disadvantaged, many are single parents, have limited education and few marketable skills A 1989 survey revealed that 90% of federally sentenced Aboriginal women have been physically abused; 61% have been sexually abused Since 1989, there have been six suicides at the Prison for Women; five were Aboriginal women Many Aboriginal women under federal sentence indicated they abuse drugs, alcohol or both • 67% of federally sentenced Aboriginal women are mothers

leçARÇERATED._ AN RIM lihk _I/ QUM__ VIWZR r Zlerlet (as of September 10, 1991)

No. of Province Sentence Location Place of No. Aboriginal of Incarceration Women Residence

8 Ontario Ottawa (2) Prison for Women 15 Oshawa (1) Thunder Bay (1) Kingston Treat- Whitby (1) ment Centre 1 Kenora (1) Windsor (1) RPC (PRA) Toronto (1)

1 Manitoba Fort Frances (1) RPC (PAC) 1 12 Sask. Regina (4) *Pine Grove Saskatoon (5) Correctional Prince Albert,(2) Centre 4 Estavan (1)

11 Alberta Fort Mccleod (2) Sask. Pen. Calgary (1) Edmonton (4) *Burnaby 6 Wynyard (1) Saskatoon (1) *Lakeside Wetaskiwin (1) Correctional No city shown (1) Centre 1 7 British Abbotsford (1) *Calgary Columbia Nanaimo (1) Correctional Prince George (1) Centre 1 Chilliwack (1) Vancouver (1) *Fort Saskatchewan 7 No city shown (2)

1 Yukon Whitehorbe (2) *Lethbridge Correctional Centre 2

2 N.W.T. Yellowknife (2) *South McKenzie Correctional Centre 1

2 Outside• Brampton (2) Canada

Tothl 44 Total e A

11, * Denotes Provincial/Territorial Facilities

Task Force on Federally Sentenced Women

SHORT TERM RECOMMENDATIONS

The Task Force on Federally Sentenced Women made eight short-term recommendations to alleviate the immediate problems and concerns the women were experiencing. All of the recommendations were implemented, however, as time goes on things change and therefore the reader is referred to the updates;

1. Recommandation - Eliminate transfers from provincial correctional institutions to the Prison for Women. Actiàn - As of April 01,1990, transfers from provincial jurisdiction no longer take place.

2. Recommendation - Recruit additional feminist and aboriginal counsellors to provide individual and/or group therapy and services to assist prisoners in their healing process (sexual and other forms of abuse or trauma.) Action - September, 1990 a second full time psychologist was hired. In October, 1990 an intern psychologist from Queens University was hired to provide one to one counselling. In November, 1990 a 13 week substance abuse program was again offered . Since January 1991, a drug education program is in operation. An additional part-time substance counsellor has been hired to provide one to one counselling. In January 1991, a native only substance abuse program was instituted. Since 1989, a 14 week program for survivors of incest, sexual abuse and family violence is three times per year. A full time aboriginal counsellor has been on contract as well as a social worker through the Elizabeth Fry Society.

UPDATE, December 1991: Prison for Women now has 3 separate contracts with Elizabeth Fry to provide 3 approaches to substance abuse, 1) Women's Therapeutic Unit which is a 13 week program, offered 4 times a year, 2) Drug Education is a 4 week program and runs alternatively with the Women's Therapeutic Unit, 3) Mutual Support Group, which is a follow-up support group. There is an ongoing contract with E. Fry to provide a "Survivors of Incest" program and one to one counselling. There is a continuing contract with a psychologist who provides an incest survivors counselling and oversees and supervises the peer support group as well as providing training. A contract for 1990 to 1992 was signed with the Sexual Assault Centre in Kingston to provide 2 • counsellors (total 16 hours a week). 2 May 1992: Contracts are held with: 1) One counsellor from the Addictions Research Foundation to complete assessments on the female inmates to determine their substance abuse therapy program needs and provide one to one counselling. 2) Elizabeth Fry Society to provide facilitation of the Mutual Help Program (which is a follow up to the substance abuse therapy). 3) two full time psychologists to provide therapy and a Survivors of Incest Group 4) Latta Tamarac form the Elizabeth Fry Society to provide one to one counselling , specializing in surviving abuse 4)Jan Heaney to provide therapy on self-injurious behaviour and supervise and train the Peer-support group. There have been four graduating classes in the Peer-Support Program with 35 graduates. ' 5) Dr. Jill Atkinson provides theràpy to inmates relating to the offenses of fraud. 6) Leo Steiner, a Native Psychologist, provides psychological services to the aboriginal population. 7) the Sexual Assault Centre in Kingston provides counselling. 8) A full time native liaison worker is on a Personal Service contract to provide liaison and counselling services. This worker was recommended and referred by the o Native Elders Council of Ontario. Liaison work is also done by the Case Management Officers. Further, the women who are able, in terms of security and need, attend an eight week substance abuse program at Bath Institution, on a continuous and on-going basis. Elizabeth Fry workers come in from across Canada to see women from their regions on a regular, but not frequent basis.

3. Recommendation - Admit prisoners who have engaged in self- injurious behaviour directly to the health care unit or to a community hospital, providing medical and counselling support and return them to general population as soon as possible. Action - a peer support program has been introduced and residents have been trained to assist others in crisis. Training and support is on-going. As of May 01, 1992, groups of peer counsellors have been trained. Inmates who have self-injured are taken to health care where a determination is made of where that inmate would be best held. They are returned to their home unit • as soon as possible. 3 UPDATE, December 1 1991 - If there are concerns about the women's well-being, she may be kept in the health care unit or there are times when she may be housed in segregation, either because the health care unit is full or she is perceived to be in extreme risk (on the psychologists recommendation) and can be monitored more closely in segregation.

May 1992: As above.

4. Recommendation - Establish daily presence of an Aboriginal Elder and provide the necessary provisions to ensure the work of the Elder is enhanced.

Action -September 1990: Presently there is one Elder who provides spiritual and cultural services on a regular basis. As well there are 10 visiting Elders from various parts of Canada. Costs- for travel are absorbed by CSC. Staff hàve been appointed to ensure that space and necessary provisions are accessible to the Elders to enhance their work. UPDATE, December 1 1991: Prison for Women has a Resident Elder contract with Elder Vern Harper. However, because of the community demands on Elders and the geographical distance, the Elder either attends the prison weekly or sends a delegate who may or may not be an Elder, but conducts sweats and pipe ceremonies. The institution has a list and schedule for 15 Elders from across Canada to visit the institution. CSC pays the travel costs and an honorarium.

May 1992: As above.

5. Recommendation - Facilitate, for prisoners, the maintenance of family and cultural ties .

Action - A full time native counsellor has been hired. .To support the efforts in meeting recommendation #5, a workshop on " The Grieving Indian" was offered. Native dance instruction has been offered as well as a native parenting course taught by natives. An Escorted Temporary Absence program was developed to enable native offenders to participate in native ceremonies in the community. All female inmates are entitled to two free phone calls per month to their families. Funding ( travel and expenses) are provided for families to participate in Private Family Visiting program once a year. Every effort is made to provide funded trips for inmates to attend funerals of family members. 4 UPDATE, December 1 1991 - There are a number of cultural activities that address this issue. Prison for Women has a ETA program where native women are taken out to attend conferences or functions in the community. A new contract was established with the "Black Inmate's Friends Association" to provide cultural events for the Black Women's Group. There are a number of cultural events that address the needs and wants of other ethnic groups, such as the Asian group. Prison for Women ensures that inmates are escorted to visit critically ill family members and/or attending funerals of family members. A second private family visiting unit is scheduled to be in operation as of June, 1992.

6. Recommendation - Establish two liaison workers (one aboriginal) to facilitate information sharing, assist in maintaining links with families, culture and communities Action - One full time native liaison worker has been hired. UPDATE, May 1992: Wanda Whitebird is the only full time Native Liaison worker at P4W. However, the aboriginal inmate count.is lower because aboriginal prairie women have not been placed at P4W for some time now. Further, there has been an increased • parole rate and a greater use of the Northern Treatment Centre. 7. Recommendation - Ensure that waivers are used only in the inmates self-declared interest and establish a system to monitor each individual case. Action - Each case is reviewed on a case by case basis to ensure that the use of waivers are not detrimental to the women's best interest.

8. Recommendation - Provide enhanced opportunities for fresh air and exercise. Action - additional lighting for the outside exercise yard was installed, thereby allowing for evening use of the exercise yard. UPDATE, December 1 1991 - Prison for Women has now opened a second yard area in the Wing area which is open from 7 AM to IIPM. May 1992: As above.

Correctional Service Service correctionnel Canada Canada

rtriefing Note to the • Note d'information au Solicitor General Solliciteur général

Subject CAROL DANIELS APPEAL TO THE SUPREME COURT DISMISSED Objet ISSUE Carol Daniels appeal to the Supreme Court of Canada has been dismissed.

BACKGROUND Ms. Daniels, an aboriginal offender, was convicted in Saskatchewan, two years ago, of second degree murder and sentenced to life imprisonment with no parole for ten years. Hei. lawyer sought an injunction froWthe Saskatchewan Court of Queens Bench to keep her from being sent to serve her term at the Prison for Women in Kingston. This decision was overturned by the Saskatchewan Court of Appeal when it ruled that the lower Court did not have the jurisdiction to make a decision on where Ms. Daniels should serve her sentence. STATUS I There are no plans to transfer Carol Daniels or any other women • currently accommodated at Saskatchewan Penitentiary to the Prison for Women in Kingston. CSC is reviewing its interim accommodation plans for federally sentenced women in light of the Supreme Court ruling. - Since Daniels was convicted in June 1991, two women have been transferred from the Prairies region to serve their sentence at the Prison for Women. One inmate was transferred at her own request. The other inmate is serving a life sentence for the shooting death of her three year old daughter. There are twenty eight federally sentenced women serving time in the Prairies region. Some are housed in provincial correctional facilities under exchange of services agreements.

.../2

CSC!SCC 5007 (R-88.07) • - 2 - The breakdown is as follows: Saskatchewan Penitentiary: 4 (all Natives) Provincial facilities Portage Correctional Centre: 2 (one is Native) The Pas Correctional Centre: 1 (Native) Pine Grove Correctional Centre: 9 (eight are Natives) Fort Saskatchewan Correctional Centre: 12 (ten are Natives)

• cc:DSG

- ■

Branch Direction Prepared by Préparée par AP by Appmuvéepar CML Theoret/Demers • Rama Daa992-02-10 Date

;C'SCC 5008 (R.88-071 i■