Traditions: National Gatherings on Indigenous Knowledge - Final Report
ISBN: CH4-116/2008E-PDF 978-0-662-44152-6
Disclaimer: The contents of this report are a reflection of the discussions that took place throughout Traditions: National Gatherings on Indigenous Knowledge during May and June 2005. The opinions expressed herein are not intended to and nor do they necessarily reflect the views of the Department of Canadian Heritage or the Government of Canada. TABLE OF CONTENTS
1 In Memoriam
2 Canadian Heritage and the National Gatherings
4 Indigenous Knowledge: Place, People and Protocol
7 Setting the Stage for the National Gatherings
9 The National Gatherings
1. Rankin Inlet, Nunavut ...... 9
2. Edmonton, Alberta ...... 11
3. Penticton, British Columbia ...... 12
4. Saskatoon, Saskatchewan ...... 14
5. Yellowknife, Northwest Territories ...... 15
6. Wendake, Quebec ...... 16
7. Eskasoni, Nova Scotia ...... 17
8. Six Nations, Ontario ...... 19
21 What Was Said Indigenous Knowledge and Languages and Cultures ...... 21
Indigenous Knowledge and Intellectual and Cultural Properties ...... 30
Indigenous Knowledge and Artistic Expression ...... 39
46 Advisory Group’s Closing Remarks T R
Conclusion O
47 P E R L A N I F
i APPENDICES
Appendix A: Schedule ...... 48
Appendix B: Proportional Representation at the Gatherings ...... 49
Appendix C: Breakdown of Participation at the Gatherings ...... 52 S N O I T I D A R T ii N I M MA I R O M E r G t a N r a e h d n a i h C n i r a e l p m a h c n a l i A u a Q k c a J d a Tr i Tr i h C t a K y n a m u J n i S r G 9 1 a r G l E 9 1 E r e d l o t o p r r e d e n d n a d n a l a b e g a u g r o e c f e f e i 3 3 n n o i j , d n f d i h t . s o t - 4 - 1 : 2 , a r k t r m J o h w o i f t e P h t r l a i h 0 0 e k c a o r C o i h h C h C . e H j a l a n Pe o e e p 0 0 2 0 0 2 s m o c h T n C m t a G , 5 n u r e f e i f e i s e r n a n a q u t a s a w n o c o h w o w f e i h d n a t t a a w l a r e t e h o n K i c e w d a K e h r e a J A o s i p N s d r n e 5 5 . m l c s c r e l i i h C t a t v k c i r t l a t a a r r o r a s s u l w i d e d h i x o t a K i h d n e n i . g n t I r A t a n o l e c i r d ti g e c r k e g d n e i t i w e e s e e n n o n o y f s d e g d w t a i i a e i h c c a J d l h t . o e h f o n i v e v e S s a l l a d e d n u o f f r e d l E e d f o r e n o h a G e b d . ) r c h t g i d n I k r k g c s i h o b G v n o h e h t n o i t r T e h t s r r e h t e e d e t o s r o f n e h W e h t a e r a e p a t h t r o t c a J e d a e P g n i d e r e b m e m r o t a K s r r o e c n e g n i r e h t a G d a s n s g n i n a t a i o t c i t n o t n o i t i y o g n i r t h c u m r a s u o v e n k f o r e b m e m r o f s o m . e r u t l u c h n i y s w e n r e s i h a r k r u o n o e v a g e h t r o t c o d n i : s e h t n K n n a l p t e h f o h c n a r o N I n o t c i t n e P s l a . e g d e l w o n a g a n a k O n a i d n f t a h t i t a v e r y n a m c n i h t i w s i h g n i n s i h o o d n a n a e H e t a , d l u a n o n i k n a R o i t a z i l a t i t l i u b d o w t e f i l h t i w e f i l r g t a s d n a B f o d n a d a e l a e l p o e p l h t a e u s a e l p , t a G o t e W s e t a g e l e d t h e h t o h s i h r B . n o i t a N g n i p l e r e n n i t n e m e l p m i o w e n I e u n I s e r r o f s g n i r e h n i t i t e r g e r n a m N I , t e l f o e f i w d l u k u n e h t y s f o s .t c e p e r t i h n e t h t x l i y n I h u N o C Q o t p s p o I h s e J s i s e e t t i m m o c n e n h i j u a n e g i d o r i e h t , s r a e y u l U n k a e e v a ku h . e c y p o h t p , t u v a o i n e v a u t r o u g n a l , a i b m n o e s i g a m t a I p b a . e l p u o n p d n e h t T p a c s a t e m y t i n C n i s s a O h a j o o n a s n a m r i a h , e g a d e s o n e g i o r w a t t f t u r p t y, t i c a n a l h t a G H d h s i t i r B q u h g u h o t d i v o e h t i d e d r G . g m i s w a ’ a u g a w o c c a n e t s i l i g n r e s u n a s o s a e g a y. a p m i d e t a c i n a e h d e t u I n i d n o a K t o C d n r e t g s i h f h s i l p m d l E w w o n u l a v h C n a t r o n I ( d a s d n a o t h t n a b m u l k r o n i f e i r e e o t , e f i l u o i t a h d d e l b a P d e l ti d e u c O v a e l .n o t c i t n e e c o t A e P I a i m a n a k u n h c r e u t l la n eg r b G w re t s t n e fo s n i I a r h t i i n oc n o r ni ei t e na i d na g dn st h g i eh t r a e
1 FINAL REPORT CANADIAN HERITAGE AND THE NATIONAL GATHERINGS An important part of the mission of the Department of Canadian Heritage is to assist Canadians to express and to share their diverse cultural experiences with each other and with the world. Several years ago it became clear that Canadian Heritage could do more to adequately recognize the many and diverse cultures of the original inhabitants of this land.
With this in mind it was decided to open a respectful dialogue with First Nations, Inuit and Métis peoples through a series of national Gatherings. The goal was to develop practical strategies for working together in areas where the mandate, expertise and experience of the Department of Canadian Heritage would coincide with the aspirations of Aboriginal peoples.
Expressions
The first Gathering, Expressions: National Gathering on Aboriginal Artistic Expression , focussed on Aboriginal artistic expression and was held in Ottawa over three days in June 2002. It brought Aboriginal artists, broadcasters, publishers and others active in the cultural sector together with government representatives to discuss opportunities and challenges for Aboriginal artistic expression and to find ways in which Canadian Heritage might help to address those challenges. The report of this Gathering may be found at www.expressions.gc.ca.
Destinations
This was followed by Destinations: National Gathering on Aboriginal Cultures and Tourism in December 2003. Aboriginal tourism operators, artists, academics, youth, Elders and government representatives gathered over three days in Whistler, BC. This Gathering had two goals. The first was to outline the type of support needed so that First Nations, Inuit and Métis communities could better control how their cultures are presented in the context of tourism. The second and related goal was to explore how tourism might be used to support the long-term well-being of Aboriginal communities and cultures. The report of this Gathering may be found at www.destinations.gc.ca.
Aboriginal Languages and Cultures
Meanwhile, Canadian Heritage was also sponsoring the work of the Task Force on Aboriginal Languages and Cultures to look into how best to preserve, revitalize and S
N promote Aboriginal languages and cultures in Canada. Beginning in 2004 the Task Force O
I commissioned research papers and undertook 16 focus-group consultation gatherings T
I across Canada with Elders, Aboriginal language experts and community members. Its D
A report, Towards a New Beginning , was delivered in June 2005 and may be found at R http://www.aboriginallanguagestaskforce.ca T
2 r p x e o n K i r e H d e f l e r i d r o r i F t a G u h T r o m l a h c l e h n i u m m o c l e c e v a h i v s e h T r h T T a r l a t f f t x e d e t a t s b e n I l a r e d e p n e r e u o r e h e l w s sn o i t i d e i l e g a t e e y t n e r i d i t a N s l a t a r b i s s a c i f f e h g i d n a g e i o n e g , e g d f o s e g i n e r b v o g i v t s g n o e o l a t c e l b n o t i w t o l t i s , n e s e h b A d n a s e i s e u g o y k a v r e o r e t a c s v i , s u h d n a o t t r u s n l o e h r u o e s i e m n n t i r e k n n w o d i u n I e a i o s r . K s n o f i s i d d o p p u g n i d n u o n I r g r p w o n e i p i l e h f t m s o t a n r a b m t n d f e h o r e g i d e t e c o r e a r e t a t a l e p a r e d i v a b p e d e l r c o t r n e d n a d n r b n a l s g d e s i u o n e h t d s o g r k s e h t t d a o r r a n u é M d a u g o t o b A G e r e i o s u l . a f a r e h t a n o p s t n e m t e - l l a a s n a C r e d c i r a w r e s e g a u g n n a i d a n a C s i t o f n i r o w s e g o n K n o c l a n i g i r o t s s e n e r h t x e t n o c d n a t s s a d a s e l p o e p u s n m r g n i k , s g n i u b i r t n o c t x e t h t d n a g n i s s a p m o c eg d e l w c t a h t e h n i n a i d a n a C n i , s e g a u g n a l r d n a a t c s e r u t l u c s e t i o h e g a t i r e H y a M g o s u c s i d f o t h g i m f t a l r r u o e m a c e b d n a , r o b a l e h t n i a m e n o i t u t l u c a d n I s e h c i r n e d n a s e c s d e e n e r p p a o n e g i s n o i s h d o b H r v i t a d n a . s e r s e i p l e f o r e r u J v a r e d n u c t n e d i v e d e z i n g o c e u y l e n o i t a i c e a t i s e i , e n i a . r o b A o t f o l s u b A o t h T r u t e h t e l b a l e g e k a t t i w o h g i e l a n i g i r o 0 0 2 u s n e e o n K s e f h t g i o h r e i l r a e r n k h h t r i e l a n i t l u s e d n a t a . 5 t d e l w w o i t c a t s r i F e r o w o t a d h t f C t i n o c r T u c s i e h t e h t d a n a o e p t a h t e g d e l t a c i t s i t r a p h g i m w e g d a d n p o e n o i t a N s a . l o r t r o f f e u c s i o i s s p p o t t i o n p m i w h t a i l i T s e e r e e l t r r e f e r sn o w e n d a r s c i o i s s s n b s t n a t r o I s s e r p x e z i l a e r r a r c a n H o t r e t t e , s n e k a t o t h t e i d t d a s a h n i t I s i r n e s s o s s u c s i u n t a d e s e g a t i d d a n o i t e c o i t i d u s o e k c a c t i o t p n o t : s h t n o i h t o e r o t n i o r p x e s s e r o n a f ci t s i t r a n , n e k n a a N d e r i e s a d i v n I w o h t d u o c s s e r p o w d h t t o c c a d e d a Tr w é M c a l h t d e i s i t r a ,e g d e l g i n o o y e r e d l u o c e r t n t o i e si t e re h C e a n i t n a h u la n o i t i a n c i t ni l y su o . t n eb n . s ev gn i u n na i d a ye h T fo dn a
3 FINAL REPORT INDIGENOUS KNOWLEDGE: PLACE, PEOPLE AND PROTOCOL
In recent decades there has been a growing awareness internationally and in Canada of the importance of Traditional or Indigenous Knowledge. The Royal Commission on Aboriginal Peoples focused part of its 1996 final report on Traditional Knowledge, describing it as the “cumulative body of knowledge and beliefs, handed down through generations by cultural transmission, about the relationship of living beings (including humans) with one another and with their environment.” 1
Much of this recent interest has been generated by the fact that Indigenous peoples worldwide possess an unsurpassed knowledge of their physical environment and that it is therefore of crucial importance that this knowledge be preserved and shared. An example of this is article 8(j) of the international Convention on Biodiversity that refers to the need for signatory states to take measures to preserve, promote and encourage the equitable sharing of the “knowledge, innovations and practices of indigenous and local communities embodying traditional lifestyles…”. 2
However, Indigenous Knowledge is not confined to knowledge of the physical sciences. It is spiritual as well as ecological and embraces ways of knowing that are sometimes characterized as cultural or artistic. Viewing Indigenous Knowledge through categories such as art, science or culture, however, tends to fragment its inherent unity. As Greg Young-Ing describes it, the Traditional Knowledge of Indigenous peoples
… encompasses a broad range of Indigenous knowledge ranging from: ancient stories, songs and dances; traditional architecture and agricultural; biodiversity- related and medicinal, herbal and plant knowledge; ancient motifs, crests and other artistic designs; various artistic mediums, styles, forms and techniques; spiritual and religious institutions and their symbols; and various other forms of Indigenous knowledge. 3
As Rosemarie Kuptana, Inuvialuk activist and environmentalist explains, Indigenous Knowledge always reflects unity rather than separation, and resists losing its connection to word and to sound. Thus, whenever something new is learned,
1 Canada, Royal Commission on Aboriginal Peoples, Report of the Royal Commission on Aboriginal Peoples, Vol. 4, Perspectives and Realities (Ottawa: Minister of Supply and Services 1996) at 454.
S 2 1992 UNTS No. 30619. U.N.E.P. June 5. It can be found at www.biodiv.org/convention/default.shtml.
N Article 8(j) is discussed in Canada, Task Force on Aboriginal Languages and Cultures, Towards A New
O Beginning: A Foundational Report for a Strategy to Revitalize First Nations, Inuit and Métis Languages and I
T Cultures (Ottawa: Department of Canadian Heritage, June 2005) at 72. The report deals with a variety I
D of issues associated with Aboriginal languages and cultures and may be found at
A www.aboriginallanguagestaskforce.ca. R
T 3 “Indigenous Knowledge and Intellectual Property Rights in Context” in Canada, Department of Canadian Heritage Discussion Papers: Traditions National Gatherings on Indigenous Knowledge (Ottawa, undated) at 47. The discussion papers may be found at www.traditions.gc.ca. 4 … the new knowledge is incorporated into a holistic world view and becomes part of the explanation of the entire ecosystem as a whole, and explains the working of the ecosystem and not just an isolated particle. We believe that everything is interrelated and interconnected. Where western science values the written word, Inuit Indigenous Knowledge is an oral culture and cannot be written. To remove it from this oral context is to remove its meaning. Dynamic knowledge such as Inuit Indigenous Knowledge cannot be written down, as written information has a permanence that does not reflect the true nature of Indigenous Knowledge. Furthermore, Indigenous Knowledge is rarely communicated in a direct manner; instead, it is communicated in stories, events, dances, song and dreams. 4
Indigenous Knowledge is tied to place and the people who live in that place. It takes living form through the many and diverse Aboriginal languages in concepts and linguistically- reinforced relationships reflective of the places where these languages arose. As Marie Battiste and Sa’ke’j Henderson put it: “We carry the mysteries of our ecologies and their diversity in our oral traditions, in our ceremonies, and in our art; we unite these mysteries in the structure of our languages and our ways of knowing.” 5
Indigenous Knowledge is more about understanding one’s role and responsibility in the world than about classifying information. It is a form of consciousness intimately related to the ecological order, a response of a people to their responsibility to participate in maintaining that order. Although recorded and passed on by such means as art, song, myth, story and ceremony, Indigenous Knowledge is not cultural knowledge as such. The Mi’kmaq language, for example, has no single concept or word that captures what most Canadians would refer to as “culture”. To the Mi’kmaq, aspects might be captured by telilnuisink , maintaining contact with tradition, or by telilnuo’lti’k , maintaining consciousness, or by tlinuita’sim , maintaining the Mi’kmaq language.
Nor is Indigenous Knowledge a uniform concept shared in the same way by all Indigenous peoples. It is diverse knowledge held by different people in different ways in their respective societies. It is therefore personal knowledge, and is so much a part of the identity of a person, clan, group or nation that it cannot easily be separated from that sense of identity. For this reason, Indigenous Knowledge must be approached with respect and discussed in its own context according to the appropriate protocols. 6
4 “Relationship Between Traditional Knowledge and Intellectual Cultural Properties; An Inuit Perspective” Discussion Papers, ibid at 44.
5 Marie Battiste, James (Sa’ke’j) Youngblood Henderson, Protecting Indigenous Knowledge and Heritage: T R
A Global Challenge (Saskatoon: Purich Publishing Ltd., 2000) at 9, paraphrasing Linda Hogan, Power O (New York: W.W. Norton, 1998) at 227. This theme is discussed in Towards A New Beginning, supra P E
note 2 at 22-24. R
6 Protecting Indigenous Knowledge, ibid , at 35-37. The Supreme Court of Canada seems to be aware that L Aboriginal cultural practices embrace the identity of those who maintain the practices. The Court has A N stated that Aboriginal rights under s. 35 of the Constitution Act, 1982 encompass customs, traditions I F and practices integral to the distinctive culture of the Aboriginal group in the sense that the “practice, tradition or custom was one of the things which made the culture distinctive – that it was one of the things that truly made the society what it was ” (emphasis in the original): Van der Peet v. The Queen 5 [1996] 4 C.N.L.R. 177 at 204. Thus, as Canadian Heritage began its dialogue with First Nations, Inuit and Métis peoples about Indigenous Knowledge, it had to consider how to create a collaborative process that would respect these protocols.
Canadian Heritage appointed a twelve person Advisory Group made up of respected individuals drawn largely from Aboriginal communities across Canada:
• Reg Crowshoe , Piikani-Blackfoot Elder from the Piikani reserve in Alberta; • Marie Battiste , Mi’kmaq education professional from the Potlo’tek First Nation of Cape Breton, Nova Scotia; • Madeleine Dion Stout , Cree health professional from the Kehewin First Nation of Alberta; • Peter Irniq , Inuk teacher and cultural activist from the Kivalliq region of Nunavut; • Roberta Jamieson , Mohawk political leader from the Six Nations of the Grand River of Ontario; • Misel Joe , Saqamaw (Chief) of the Miawpukek Mi’kamawey Mawi’omi of Newfoundland; • Jaime Koebel , Métis Student/Researcher from Lac La Biche, Alberta; • Carrielynn Lamouche , Métis health professional from Gift Lake, Alberta; • Rosa Mantla , Dogrib language and cultural advisor from T’licho, NWT; • René Tenasco , Algonquin research coordinator from Kitigan Zibi Anishnabeg First Nation of Québec; • Greg Young-Ing , writer and publisher, Opsakwayak Cree Nation of northern Manitoba; • Philippe Doré , former Director-General of the Aboriginal Affairs Branch of Canadian Heritage of Ottawa, Ontario.
Biographies of the Advisory Group members may be found at www.traditions.gc.ca.
With the help of the Advisory Group, a unique blend of Indigenous and non-Indigenous discussion protocols was created on the basis of a traditional circle structure process. Called Venue, Action, Language and Song, or VALS for short, it was adapted with the help of an Elders Council to the local protocols of each of the locations across Canada selected as gathering places for Traditions . Further information on the Advisory Group, Elders Council and the VALS process may be found at www.traditions.gc.ca. 7 S N O I T I D A R T 7 The traditional circle structure process and VALS will be included in a separate National Gatherings on Indigenous Knowledge Engagement Report. Short descriptions of each may be found at www.traditions.ca. 6 SETTING THE STAGE FOR THE NATIONAL GATHERINGS
To facilitate dialogue at the Traditions Gatherings, Canadian Heritage commissioned discussion papers from authors drawn from a variety of Aboriginal communities. Caroline Anawak, Willie Ermine, Norman Fleury, Jaime Koebel, Rosemary Kuptana, Greg Young-Ing and Christle Wiebe were asked to write about artistic expression, intellectual and cultural property, languages and cultures, customary law and intellectual and cultural property, and ethical guidelines regarding Indigenous Knowledge. Each provided a unique perspective on these questions. In addition, Wayne Shinya, a Senior Officer in the Copyright Policy Branch of Canadian Heritage also provided a useful overview of intellectual property law and federal policy. These papers may be found at www.traditions.gc.ca.
The next step was to develop Traditions discussion topics that would engage departmental policy and program priorities and tie together some of the themes investigated in the prior National Gatherings. Three topics were selected:
1. Indigenous Knowledge and Languages and Cultures This topic focused on the revitalization, preservation and promotion of First Nations, Inuit and Métis languages and cultures and the importance of language and culture to individuals and communities.
2. Indigenous Knowledge and Intellectual and Cultural Properties This topic examined the relationship between existing intellectual property laws (legal rights that result from intellectual activity in the industrial, scientific, literary and artistic fields) and cultural property (the body of cultural expressions that have significance to a community).
3. Indigenous Knowledge and Artistic Expression This topic explored the relationship between Indigenous Knowledge, communities and various forms of artistic expression, including, but not limited to, dance, clothing and textiles, the visual arts, songs, stories, writing, architecture, designs and new media.
Within each of the three topics, delegates were asked to consider the following questions:
• What issues should be considered key priorities? T • What are the main vulnerabilities associated with these issues? R O P
• What are possible strategies for action and the roles and responsibilities to address E R
these issues in diverse communities? L A N I
Eight locations were selected as gathering sites: Rankin Inlet, Nunavut; Edmonton, Alberta; F Penticton, British Columbia; Saskatoon, Saskatchewan; Yellowknife, Northwest Territories; 7 Wendake, Québec; Eskasoni, Nova Scotia; and Six Nations, Ontario. Each discussion at the Traditions Gatherings was designed to result in recommendations for action which, along with all notes, visual aids and other documents, were to be collected and formally transferred to Canadian Heritage for safekeeping using the appropriate processes.
As the goal was to bring together people of diverse backgrounds from the arts, education, language, the environment and politics, participation in the Traditions Gatherings was by invitation only. Potential delegates were proposed by the Advisory Group, by Canadian Heritage and other relevant federal departments, and by national Aboriginal organizations. *
In total over 400 representatives of First Nations, Inuit and Métis communities along with representatives from various levels of government participated. Each Gathering took place over three days and involved approximately 50 delegates who came together in plenary and in small break-out circles to discuss the issues. S N O I T I D A R
T * The Métis National Council officially declined endorsing the National Gatherings on Indigenous knowledge.
8 s e r s s A l e d s a w i d a Tr i n e p O d n a i c e p s n I n i a i t e e m l p s i e h T E H T A G o c f o i h T e r c a S “ T r u O “ Y A M N A R n O l E a e l r e t r T g i n e e b r r Te u N g e R i n u i s n i a r e d u d d a o l r t x e n v a n h t i r T I D A R t c e p s e t a g e i c o s t e d r e n t i e h g u f o r C t t s o e i g n i n t a G , s q l o o t l a n r e v o h t i t r o i n o i n t u y r a M t a y r l e m e e u y r h t a G I g u c e t c s i l n a g o u f n f e u n u q d e w o d l a n s e i h s w o i s e r o h . sn i s t r o d n a n a C m o c l l , s r t i r e o c N I K t m n t d , n e n e , e t m u t i , d d n a o w h t i d a r e a d o t y a N K e o A a e t r t n , 5 - 3 u Q g n d e t t i a d a t u l a a v o n e n n n i t f s n e m e h w a Q s s y b e o r e d n t n . t o s e e h c i i e b é d n a r t x a e m g i c i n a r b . t l w a n o N I R G l a n o a w t i m , T f o h S N O I m a h t y , d e o a H j u i v o n i t a S t a P g u o n s r e d ” . o c r u s r c i e h d n s e g d r a s a l p l i g n i n t , s r e t u t h s i m N I c v e R o c a s e n i a y b a m a s a a e t G e l r o s k v a — l r d n t h e m n d n n w o c o r e o p s v a l f e h t a y t i n u m m e c k n 0 0 2 ) r e r r t t u m m o e d l E d e l a r a r t SG u f n e m m i j a f o a C o t f o n i r o t i n t a L L n i y , a r T t i l Ta l e p e k u o l t n b a e g e h t r d a n p n e u H a R d t i d a y a w m T E o c y t t q u n i r a b , t e l n I r t d e t a e m r o r h t : r. y h t r s e t a g e l e d i o g n i n i a t n i a r i v y t i n a d o h R t o d a s g n i k n , s d a e f o s d n a l d d l , s e c n i v e c n a t r o p m i a r e s e t a g e l e D a n o i e s 5 h t H T f t i d h t n e h w s e r t n e c , t n e m n o k o i n o n d n a n i g e b . , y n a m e u l d u r 7 4 e t i g p x e b m e m u N s n I l a . t e l n I l c n i u p e D n o i r o p m i y a B U N a k e t a r a K , t u v a n s e t a g e l e d e h t h c a e a E d n a e h l e d p s a m q s i n d e d u l c n i , r e h u n I s , , a l , e s r e r u t l u c g n i d s y t n a i d a n a C s a a p l l e w p s h t a g t i u n To d n a y p p a h t e y r e v g e e c n a t A N e c d s o e , e f o f o r t y a M A N w e k o e n o l l e w d n a d i m a et a t i d a s o r g s s e l p o g h t i n i d e m o c l e w h t r e A g n i m o c , s t r e s a l a s i v d d e e n e t r o y a M m o r f e a l d e t r o p m i ’s a d a n a C f o f o s p u n o i s n a e c o r p e r p e r s a y t i t n e d i o r f , t s T t h g i e a o t y, d n a S f o s e r u t l u c V s “ n I y r o n i i r e H o f n i a r . s g n i h c w, o n s n i l a 0 0 2 I m n e s e r r o f r c a a R n i r a h n e s e t i u e b O p i t o t h t e g o t U u n I h n a C G G e g a t k n s l e t o 5 t n a s s o d l E n n e l l i m d n a o r i n i r e h t a a Q s . s t s e r P d n a e b N i l a n T s e v i t a t s e v i t a t t i o r f , n i g n a i d a u N d i s e r p u e s r e o n a ” i j u w l N r e d i I , p m a v n t a e r g I L A n e z o f n s e r p o t v a n n a , t s e n u , t e l n n o c s r e b m e m d e — s a e d n a a m g o t n a t n e d . s g a i r n a l u v a o t n o i t a m r t u e g a t i r e H o r f r f ; s u n e e , e c i n t s e g r a l o c d d r T a j n o e v r e m o o t d n a k a l o i t c e h w y, a d s u c s i , s e g a u g n T – o , t m d a r t i d a q u t n e r e f n h t r o h y l f d n a k r a m s s a r g I O “ h t , s e o e h t u c h t t i f i d s a w a e n o i t C y l m r a w o i t i P s e r u e r u t l n r e ti g n n a o w t e N d n a w r e t e d n a o m e h t e w r o N o t s a n o i g e r e s e h t q i l l a v i K G s a e c s n t u n a L n e v a g d a n r e v o h l a e h t u n s i l a w h g i l o b e d i m w h t t n i t t i f t s o m r n i a t n r e d n a i I ( r I k r o l e d m a h o o ” d n i n i g e b k r q i n w u n u s s i r s t e d n a l l a s t i . s t ts e o i t u t i t s n h g i n .s m t n e m de m o c l e . n a l , b – et a g e I g ti n a l r e h t e g o t s f o ti u n n a l e u l s n n i h t a G d n a hc a E s e s a h t i t dn a r o n i n d h ,s e c i f t d n a s t a eg a u g d l n i r e h t s na fo s e i k s e p a c l g n u sn gn i r e eh t i a s , ”. yl ,
9 FINAL REPORT The structure of the Gathering in Rankin Inlet involved two breakout groups: one that was unilingual Inuktitut and one that was bilingual Inuktitut-English. A cultural evening organized for the second night of the Gathering included demonstrations of traditional drumming, throat singing and Inuit games. The Gathering concluded on the afternoon of the third day with the following resolution drawn up by the delegates: “We want Canadian Heritage, from what they heard and from what they understood, to be proud and to be responsible for what was being said during this meeting.”
Summary of Discussions
“When a high school graduate leaves school, they should know how to build an igloo.” — Traditions delegate
Discussions centered mainly on issues related to the continuation of strong and living Inuit cultures and the need for protection of Inuit intellectual and cultural property rights. Inuit Elders were concerned that Inuit Traditional Knowledge is no longer known to their grandchildren and that Inuit traditions like building sod houses, lighting the kudluq and making traditional items like pots and whips are becoming lost arts. Delegates felt that establishing a National Inuktitut/Inuinnaqtun Language Commission (with representation from the Northwest Territories, Nunavut, Nunavik and Labrador) would help to address many of the concerns Inuit have with respect to language and culture.
Of particular concern to delegates is the use of an Inukshuk as the Vancouver 2010 Winter Olympic Games emblem, as well as the misuse of Inuit words and the appropriation of Inuit cultural products such as the kayak and the anorak. Also of concern was the appropriation of the term kamiks (sealskin boots), which has been trademarked as a brand name for rubber boots. Cultural appropriation and the negative aspects of commercialization of Inuit Qaujimajatuqangit are issues that Inuit have been struggling against for many years and delegates stressed the need to identify mechanisms to collectively protect cultural property like traditional clothing designs, Inuktitut words and the Inukshuk , against cultural exploitation. Delegates felt it critical to establish a National Inuit Watchdog Committee that would create internal and external mechanisms to safeguard their culture from commercial exploitation and appropriation, and to establish an Elders’ Council to guide this process. S N O I T I D A R T
10 t s i d f o i h i c n a d n O r t r f i t é M h t l b d o o g l b a P f o s a w h t l e v e D t a g e l e D i t é M d n a t a g e l e D i t é M k s a S r e c n a d f i F d n a v d A e h T t u o y We “ m o C N O M D E t I “ S i h T o s m m u o r i d a m o r e v t s e e k n a e h t e m e t h t h t s s i t r o n a C n o H g n e h i n e o s s s u C s t a e e i t i w t a G i s e h h s r o n o c e t s u m n p o l g n i h c t i n n o y i f r e d e F r t n o c o r b o S t é M h t a G y t g t . s p m e r e v l l v e y s e s e d d r f o i d a o r e v i d a r u o y r a t n e m i h r e f P g n i e r p e d e l l a l a n a w e f n t r G o F d n a i r e i n e s e r n a h r e l d s i r e w n i t n a y o i s t g To r e h i c n e r e t e f a h l b a o i u o o n r t a c e l a h c r u G g n l c i t b e d i g n e v s y b d a s e s , s a n i f o y, n a m a n o i t a i s n e y e H a p e , e e d u p g o t é M a , d a d n a e e r e t s t n g t M h t e s i h ” e. r u t u f r e e h m ’s n a m m E t n f o e r l s t e m r t r a e P e C i r o n i n n a a r d h s i , N O T s u c s i D w a i n a e n o s a k l h g n a h w d l e n i i r e c t i t l f f o s t t s e C s a w o n a t n n a d d f i h c i M s e e b m e h o i t t o g n v e re r e g t ’ s r r e a b o t r e v i s a e h t g i s e s i h n o i t c s e r s e l l n e r u t l u c o e h t n s h s l e h t a . e g n i n r a e d e d e t h s c C r u D n e t t e c k o o t e l e p n o m d E f o d a f o e s r r f p i u m m o h a l a e t u o e n a G S n o c g d , y s i t é M o e p n o m o r p d e t c e d . x i — n o i s r g e c e h n i u o e h r a t n O a C L r i H L’ d e d o d e e c n I g n i r e h t e a n a y t h t s e e l p u o f s a e c a l p r d l r e h t r . e l p w t n a i d a n a C o m e u o L e h t e y l e i r s e t a g t e g n e v e e g a u g d d a s e t a g e l e d y t i n o t o t e o i t a c i d e d . y, a d s r e d l E R E B L A d n a h t i e. c n a t i r t t e S n , e l l e d n o v i d s s e t a g e l e D s i e h t . t n e n n o i t a t r i f o , r l a r u t l u c s e i n s o M s i f o n o i t i o c e , r e e p r e b l A o i g e r n n n i n i y t i s r e e d l o t s s t n e m e l a g e l e d h P s a w u Q d n a l l a r P i R s e t a g e l e D e. g a u g n a l , , n o t n o m d E E y a d n g o m a L t e p p i l i b e , e g a u g n a l n o e L .n o t n o m d s m a r g o f o le d r e H l a n r ’s a t n a s e g a n z i i t é M , d e d n e t t a o r p s i d n a n a t S , c e f o We d n a e y b s e t s t f i g n a s s u c s e n e v i t c n i t s i d e m a c r o p p o , e g a t i , e h c u d r a o d n a s i t é M r e n e G r e t s i n i M d e d i v . d s r o D d n a r e d l E A T e c i f f p s e r t s u m r e w r e d n A n o m A d n a r G w k r o w s n o i o t e z i l a e r r e w r. e i h t u a G s a v é , s t r e p x e ” r f r e b l A u l a u o f w e N y t i n u t e u J d e t c e J r h t l a r u t l u c n i r o w m o r a d u l c n i — s e r p r a M e v n i , c e g e m i e c i t s n o s r e w s e r p e w o m n u o C e a r t o e h t d e v i e e h t i s d d e t i e h t h s i t i r B r T f M t d a r t e e g e a e s r e h t o t r h t E d e t a b A K n a e s n d a n p e e n i o d l n a C t a s r e h c a e t h b e o A s e l t D . l i c d f o r c a d i r F s i t é M r t a f s i d r o d Y A n o t b o i t i g . s r e t s e r e v d n a l e l e t i o s i t é M h t h n e r o s C h t n i g i , a d a 4 o t o r , l e o i u o s o s s u c e h t o h e o C o y o o a 5 l e l a n s e t a g u o c n e n i g i o e u s n s o i t i d a r t C T d e r r . r u n s i t é M s a b m u l d n a d n a r e p u l a s i t é M g s e v i t a t h e h o i t c e l f e n a C o A O s h , C . t n e m e g a r w l a t a h t u w k s i m , 2 1 - 0 1 h s a a h t a g e l e d n o r n a s r i a f f A r a a n y a d e r u g u a e n e D w o t u e , s m a i l l i W u m m o c r b a L P a d a h t i t , a i o t c e r i v h s e n o i t A s r e p s t s e o p m i d e y o j y b p s e n e h t n p p i l i o b , s t o p o e l a V u o L l a n b l A n o c e s o c y i c a s a e f m n a d a n i v i g l a n i g i r n a o C o o y w G s i t é M l a d e s s i p r t n a t r r . e l f d o e n a K u t s e g n ,a t r e s i e .s e i t i n h t a e r e r e p A d r n a m f u a u o i g e r y t i s o r o d a c A h t . o D o n d a g h t o H f n o l a d o N T n a n i r e e a o f e h t r e h h b m e m r e h t n a i . é r d s s i o i t s u m s e r n a l e t o f d p u o r g e r e h t r u o n a m r y a n y m e 0 2 n g t u g d a s e u s n r i n a M q i a r e H nr e , l ht i w o i r f th g i l h g i h sa w h t c s a eu f s r e no m o se c r o f dn a o i e 0 .e g a t ab o t f a 5 1 FINAL REPORT with distinctive languages, cultures and forms of artistic expression, and on the need to be aware of and take pride in Métis history and culture, including the Métis connection to the land. Delegates called for review of government policies and funding practices to allow for inclusion of the cultural distinctiveness of the Métis and to recognize the diversity of Métis languages and cultures. Legislative and other types of support, including dialogue between Métis leaders and various levels of government to advance recognition of Métis rights, were considered necessary to improve access to land and ability to live their Métis cultures. Delegates felt that inclusion of Métis in land and resource management planning and decision-making was therefore vital.
PENTICTON, BRITISH COLUMBIA, MAY 17-19, 2005
Coming Together
“The word En’owkin is an Okanagan conceptual metaphor which describes a process of clarification, conflict resolution, and group commitment, or coming to the best solutions possible through respectful dialogue – literally, consensus.” — En’owkin Centre Website
Set within the lush hills of the Okanagan territory, the En’owkin Centre was the site of the third Gathering. The late Grand Chief Archie Jack of the Okanagan Nation welcomed delegates with the traditional Okanagan greeting – “Way’ kwetc~kitcx slaxt!” (You have arrived friend).
A total of 54 delegates attended, including First Nations delegates from Alberta, British Columbia, the Northwest Territories and Yukon. Among them were Chiefs, Elders, artists, cultural workers and teachers of language and culture. Advisory Group members Greg Young-Ing, Madeleine Dion Stout and Philippe Doré provided support. Other delegates attended on behalf of the University of Calgary, the British Columbia Institute of Technology, Industry Canada, Canadian Heritage and Parks Canada.
Delegates included the late Grand Chief Archie Jack; Bill Mussell, President of the Native Mental Health Association; Chief Stewart Phillip of the Penticton Indian Band and President of the British Columbia Union of Indians; Chief Clarence Louie of the Osoyoos Indian Band;
S and Jeannette Armstrong, Executive Director of the En’owkin Centre. The President of N the National Association of Friendship Centres, Vera Pawis Tabobondung, participated O I
T throughout the three days of the Gathering along with representatives from both the I
D Congress of Aboriginal Peoples and the Native Women’s Association. A R T
12 y e h T e r e w d n a h c a e t f o r a h s p m i t A y b r t y b s a w u o y f o n O s a u o r g i d o t o c e r f e r e h T n O r G i g e r t n u l o F n a l i h t - y t n e w T “ S t a s a w h t t t i W h m m u i d a u c s t a d n a s e t h t h t h t h t t c e l b t s n a e J o l e g a u g h e h h t t t r o l i n o l e e h e h d e h E f m t s p e s e e d u e e e i t e n i w l o n a s ’ t i G a r 2 3 i s s n i l e b l a i ’ n o n a t n o o h w d n e m t s c d e l a I n o c h t a G i c h C r a l i g n s g l s n o s t e n s f i w r i p e r k w o d e w o y r a o r o i t n r w d n o c e i n a l g s l a l a n p t d e v e ’ e l c . s n l c f e i e n o o c o t t s a t u l c t a s e i s g n p o c n o c h t a k O s i o s e r r e o d e . e g n o s i r r u o u g i e m m f o g n i n y A d s l u o y t n I d l r A n i f o . e s t u o t e h . n e t r s o y b o c r y a g a n e o o i n . s g a n t e c r p y t t t a I t f i h t u s g r e v e s m e h t o h i n u a s s t i h n o n s e c e t F i h t n c o n a e d D . t ’ n o d c t a s u c s i D s h . e n n o n e n i r e n r o o i n a e t a s r a e y o c r t f o e D d p s r l e , w o ’ n E c e r s e d l u o c i r t a s e We e l t s a i d o n i r u t l u n o r u c a J B r t e d n s e o h a d r e f o a e a o l l e h t a g e l a r t s r a g s a s a g a h t d n t N a e s i t i g t u o b a g k w s n , k a w f o s n o i t a s e t e v a h u o f a c d n a f o e d e t e b m e m e r c n o i t i d o a e h t s t s o p n i k a t a G e h t o g a e h t s e t a l e b e d f h d n s n o i s t s s e t a g e l e d l l l a g e l g n i d l i u b y e h t e n o i r s r a p . n o i t e f s C h t n e l b r i s e t a g e l o t e l r i o n h t i w w. o h c v a , n a i b m u l o r e h C r e w n s e t a t l t , g n i r e : s e l c r i s e t o t g n i l l e t y r s d n e g e h p n e s a t i r e b m u d e t n a l d e d i o o b A - n y a m t a h t e g d e l u r o f s o t d e d r t e w o H r e d n s h t w p e h t , e g a u g g i H y o j n e r e t s i , e y b r o s l a v o r m s a r u o e b A t l e f t s e r e t n i s i h t e m a c u h t e b h t i w o t n i o m l a n i g i r a t n e t n o c v e y b k w o ’ n E h g n i t c e l f e r s r e d n o t s e l o p f o l a n i g i r o s i i e h t e t i G n l l a n o i t i d a r t s a g n i r, e s t h g i d e e n i h p l e D d e t a e r t y e h t i r o t s i h s e c h t e t a l g n i s a e r c n i u o c s a w r e f f i d s r e h t o h s i l g n E e h t e u q i n a r e n a s ’ o t e c n a d i u g a e r e h t e t u b i r t n n a t e r a w a n a e m n a d n a r e h t e g , s u p t s a e f d e h s i w t a h t G i o n a d l u o c n l a n o i t i d a r t n e d n a r f d d a f e g a u g n a l s i l b o t p c h g u o h t e h t n a n i r o p m i d n a d h t r e t t m s a i s u h t n e l a s a w s s e c o r k c i r e D s o w s i a p e r p e g a u g n a l n a d d r e s r e h t h f o s e i r o t i r n o d e e r g a n a v e f o u s f e i h C o t l l e i r e b f o n i s u o o t s d l u , s n o c n e m e e r g a p m i n i r a h g n i n e s t h g u c o p p e c a t e h t t h o o y u c s i d p e r s i m e h , h t d e r p , t t n o n o s u t l h t n u f b t c e n d e l c r i c p b u o r h t u t s k c a J e t r g s e t a g e l e e n e s e r d t s r i f ” . a s ’ t i G g r e s n a e m l a r b p m o a h t s u c s i n i d h s i l . o c J b n i o f e s u a c e t s i h s s b a n n a e b a f y r o w w e — p u l c d e t n e s e r u m m r C n a r t u t o g h t y a o t h t i u o h t g n i d o e u r t s t s e t a e r g n a o i t a t t s r i F d e r e f f t u E h t y a n o i s r o e k a t e d e n i s n r T e t t e d l t o t a o p d e t a e h t o i s s i m s E n e d i s s i h t d y n r i e h t h t f u t c o t l d a e h t a o ’ n g n i g e n . a s e i t i d e m m i r n i y a l e r s e u g n a l n o i t a N e i t c f o h s , s e u . s y e n i A r i p i d a r t r n i a n i o c c A s n a o i t o r t s m r d e i f i t w r o e e c a l o t o o t h c a E d o o l c p t l e f . a f u c n i k t r p p a s r e v i d . n e h t o o s r e , s e i r n D n i s i m u o c c a n o i t i r o f r e s n s e g a o r l i m u t l r e v p s e r . y l e t a i a m l i f n i s s e t a g e l e s g d r a h t h W O s s e c C e s m e h t p h s d a r t f o . s e r n y, l g n i l e d n e y t i r e p n u u t a g b u s e i h t l a s d n e g e l g a a m g n i r a l u f t c e u m r v i n e l i p r e t p t n e s e h t p e r t l e s n a r e h s i l f o n e s e r n e n o s e t a g e n o i t i n i l l e t y a r n u o t p h t e m o D n u o c t s dn a ht o b o s l r e d e c e g .d e t e r d e t i t s e v l s l a r e v i i c a f r e h se t a g e l eg a l a eb e m e h t o s w t a sa w la o f e g s r e . f g s sn o i t a t o a i . et a t i l gn i ru me t e y s tl e f et a l . e 13 FINAL REPORT SASKATOON, SASKATCHEWAN, MAY 25-27, 2005
Coming Together
“Language is a sacred message, conveying much more than the simple meaning of the words.” — Traditions delegate
The springtime winds blowing across the plains welcomed delegates to Wanuskewin Heritage Park. Located on the west bank of the South Saskatchewan River, the park has been a traditional gathering place for over 6,000 years. Two of the four discussion circles took place outside in tipis. The 52 delegates came from Manitoba, Saskatchewan and Alberta and included representatives of the Government of Saskatchewan and regional offices of Canadian Heritage and Justice Canada. A mix of urban and rural First Nations representatives as well as Elders, language experts and educators, artists, playwrights, curators and youth meant that the Gathering benefited from diverse perspectives. Madeleine Dion Stout and Marie Battiste represented the Advisory Group. The presidents of the Native Women’s Association and the Association of Native Friendship Centres were present throughout the Gathering. Following an opening prayer by Elder Simon Kytwayhat, delegates were welcomed by Bill Balan, Canadian Heritage Regional Executive Director of the Prairies and Northern Region. A pipe ceremony opened the Gathering on the second day. That night delegates enjoyed a performance by the Wanuskewin International Dance Troupe who showcased Northern Plains dance styles accompanied by traditional drummers and singers. Elder Jacob Sanderson closed the Gathering on the third day with a smudge and prayer, and expressed hope that these discussions would continue to move forward.
Summary of Discussions
“Respect for Indigenous Knowledge means having respect for one another. We have Dakota, Lakota, Nakota, Cree, Dene, Assiniboine Indigenous Knowledge – all are different Indigenous Knowledges.” — Traditions delegate
This Gathering produced unique themes related to what could broadly be called self- determination. Delegates pointed out that government should not look for ’pan-Aboriginal’ S
N approaches to issues related to Indigenous Knowledge, languages and cultures, intellectual O I and cultural properties and artistic expression. They stated that communities can and T I
D should set their own priorities because only they know their needs. Moreover, communities
A grow naturally, not as a result of external strategic decisions. Delegates repeatedly stressed R
T that First Nations, Inuit and Métis languages, as indeed all languages, possess innate value. Similarly, delegates expressed frustration with the fact that Indigenous Knowledge and 14 cultures are not regarded as legitimate and valuable in mainstream Canadian society. y c r e P h t h t o t r t A u o y d e e n p m o c e h T l E h t o r p u o b a o n K s l a u d E d n u o f r f l E f o i r e H h t u Y d n a R E T n i n O u Yo “ m o C E Y u g n a l We “ S e b t o n e n O m m u i d a m o y e h g u o r e d e r e d e l u c o k r t h t Y o s s e c t e n o e l w t a c t r o N d A l l e n n a c e h , e g a t i d a p M e h c i t e h t r a d a t n t L L e v a h n o o t n e D g n i s e r r u t o n y r a M n o n e H i t é e d a m o f i v k w o e , g a r o N o i t e n a l l a e g d r d s t t a h t s y r a l a o s t n e , S E I R O T I R o i h v a h t s o h s a w e l p o e p l a , n e c n e s u o t o n a d e d s s e . ” a s e e g n e d n I i r e l a n y.r h t K W O y r i n e d v e g To e r n e D t t a N u C h A e d : g o D e s s o R f o e m h T d n a e w e f d e n e v a e b l n o n s u e l G s “ f o s u e h t y t i l a u t i r i p s a c n o c r a p s l g f o , To r o r s i c u t a g o e s t l e d t e e n o h t e p u o e t u t r o h t r o N c r t p o f , h t b i r y r n i d o t e r l e h a t o h g u t e t s u c s i D a d a T C n a c p G n e d e h e e s a l a y s e y e n r u o j e t t e r o p e k o r a h . o r s e t r a C o s e . a g t l a n a c n e d r r s n r re e p a e l s o R w h c a e t e i h C r f a A n i l l a l o t e t e h t r b E F I N t r u o a n s e t r o t i l . d n t u a l p d . e o s l g e l o l s e i t i n u t t m o d o f n i e r d n c u d e t c s e g n i o i g e r e h t S r a d a o l p m E g m o t t A e h t g e p o v a l f e t a e c t d e t o n e i s r e h e h t n o i s n a M n i e D w a l E r e n i l e o N Te r f a a s s d n e t o m e t e h t n e a l s a t a w e m o r f o , s n o e p a h . d n n i d r s r e d r h t o e c n a d n e t t a s e t a g e l r r e c r r e h t e g d n ” . s n s e g a u g n a l s a o i , e k a L m e t o f t n e m y g n i t o n p s i t é M , a l r o t i d n i d n e , e h t , n s e e P s i M u o f o r . r e h t g r a e m o s w Y a h t r u o t h g u a t n y l e i r r a C , t a h t h t r o n y n o i t a c u d e y n a m r u o e h t u o y a d R O N s e i i V s k — h t v e r u o o Y A 3 5 r b e l l i e r e w p x e r e d l E g n i l d d i f f o f y l d n . g n i n e t t a h t n a c , s n a C p a s i e h t r T g n i h t T . s l o o h c s s e t a g e l e d r s a h g u o h t l a n i r e r e u s y a r p d n a s i h s d n i m e r e w p a i t i d a e h t t o n , t r a . n u d a n , s s l a e c n e i s e o b A “ d e i f i d o m t l e f d r i h t r u o u n d n a s t n e o 3 u m m o c g n i r e h t a G , a l a ”s . r a . r e r u t l u c o H T G f d n a L e t a r a p e s e h T T n r e v o g t a h t v o t a n o s i t e h c u o m a e h t s a - 1 s p i r t d e n r e c n o c e h n i g i r n a o i t a c u d e o t y, a d — y e h t n o r e e r a , s t s i h t u b n e h W e m a c s l l e w d d e t i v n i o n o H G d n o c e s t n e m n , s e S E W U J s e i t i n u o y l e d e h t h s h t a s a w T s a w u o y o i s r e v l a t u o o w n e m e d l l i w i d a r G y a b r t , e g a t i r e h e h t h t a n i r e t a g e s e t a g e l o o t d n a l d e i r r r u h t s o r n o o f p i d n a E N u r t m h t e g o t r p e r o s l a h n i i t n f o e l b a v e n i r e u n w o l l s b a n a y. a d s e r p e r n n a l d e g n i s s i h g s n o e h t d e e s e r a a e l T a o e o l e t h t d n a o d d e s o l c P h . m e t s y b a f r e r t g s e v i t a t n e s e t u . g p i l i h h e d e e , s t o c h C e m a c u h t D r o t n a l p l e u o n i p n n e e s e g a o t o N n a l , 2 N o t g e l e d s e t a g e l e . g D h t e s e v i t a t n e p s m m r e h t e g s e l r a b h t r o n a s e t a g e l e t d o s e d a r t e p y w h t r r p d n e t t a ”y. t i l a u t i r i o t u g g We d l i h c h t i w m o r f d o f k c a l a u h t e g o t t c e t o s a v e w o H p s e g a a h t D w n t a e r c 50 0 2 r o t w et a o i t i D g o r y t i t s e é r o e a e p s o c l e n a d u t s I n e s ’s n e r a u n p w o f o t t h t e h t n o r f p i c i t r a d a e l f e h t e r e m a r n a p p s o t i r r Te , t r e r r Te e o p m i l a p e r , t i e w e t r e y a r u t l u c g n i m s t n e h re , k h t r e t s i n i M o d m u c h t f i f o t e e l c r i c s r i F e k n a l . s r e e t a e r t d e t n e s e r e eh t , s s e i r o t i I y t e f a c o G C r u t l n tn a t r . h s t i n a u f e t a n a t s l a r n e g i d t a . d e i r A r d d a r e d l E b r e v G r u t a s y s i a o i t a N e e r a n e l Y s d , s l a n i na i d w u s , o E h t u r t u o n , e o en dn a ne h d l ss e ri e h t l tn e m su o st r o p p gn i r e g f a f o s re ht r u t c sn e 15 FINAL REPORT for northern First Nations, Inuit and Métis people who are incarcerated or are homeless and disadvantaged, particularly those who live “down South” in large urban centres. Addressing these issues will require a collaborative effort from communities and governments. One particular concern facing delegates was that mining, pipelines and other economic development issues rather than the preservation and promotion of languages and cultures are at the top of the political agenda. An important issue to artists, entrepreneurs and other professionals was the shortage of northern Indigenous media designers, producers and other specialists required to meet increasing market demands for culturally appropriate products and services.
WENDAKE, QUÉBEC, JUNE 7-9, 2005
Coming Together
“Each nation has a distinctiveness that needs to be recognized.” — Traditions delegate
The sixth Gathering took place at the Salle Kondiaronk in Wendake, Québec, 15 kilometres north of Québec City in the traditional territory of the Huron-Wendat people. It was the largest gathering of French-speaking First Nations representatives and included 35 delegates who had travelled from across Québec and Labrador. They were joined by representatives of Parks Canada, Justice Canada, Industry Canada, the Law Commission of Canada, Indian and Northern Affairs Canada and Canadian Heritage.
Delegates from First Nations included members of the Huron-Wendat, Algonquin, Maliseet, Mohawk, Abenaki, Atikamek, Cree and Innu nations. Konrad Sioui and Philippe Doré attended on behalf of the Advisory Group. The Assembly of First Nations of Québec and Labrador and the Congress of Aboriginal Peoples were also represented. Jocelyne Gros-Louis, President of le Regroupement des Centres d’Amitié Autochtone du Québec addressed delegates on the final day of discussion.
Using stories and illustrations, Jean-Pierre Ashini of Sheshatsiu, Labrador highlighted the impact of Traditional Knowledge and of reconnecting to the land in stemming youth suicide. His numerous examples emphasized the importance of nurturing a connection to culture as a basis for healthy self-identity and community survival. Many delegates commented that his images and remarks underscored the urgency of taking action to preserve and share Indigenous Knowledge between generations. S
N Over the three days of the Gathering, delegates addressed the three topics in four O I
T smaller circles, facilitated by Raymonde Rock, Katherine Webster, Konrad Sioui and I
D Jean-Louis Fontaine in French, English, in both French and English and in Innu/Montagnais A
R respectively. Although the VALS process was not used, facilitators were briefed on the T principles of the traditional circle structure process and used discussion circles to allow each participant to be heard. 16 i g e r o G t r a i h P s I t a f i F h t ’ i M k s E o n K r u r n a l n i i v e h T n a l e h T t l u c d n e W s n u m e v E “ S n O We “ m o C U J S E n o s e n O l a w s p m o c c a f o t m m u w e n a l e u l c i y t t r e v s i l e g a u g , d l l a e s u b a m k i h o s a g t l e l w r e p p i n o - e h o l i c i s c r u s t o S A K , d h t i s h t g n i h t y r s E N e v e e r e w e k a o d y r e v t n o g n i n e m n s a e r a t u a e p f , d e w q a l a , e v e i n l a p t a G e e r t a e g d o i v e t e h c a e t t i l y r a e h o t n i o h d n a o D o h s d t o n u n E i n e e s e R t s i . i h i f f o P s h s e e i t d l g To r B s n d u h w c i f f i d u t d e i r i r e i c A t r o i é r a w s u o s e n w o n l e p f e c i n t a G g n e r r e t u t , 6 1 - 4 1 f o e y N O y e v a h e r g e g i d n I c h t g n v r n a i p e u q s i e d - l b s t s d n a r p s r u n , s n e h s s e h t e d n a w , r a f o h r r u e e v o m t a l a e u . s u c s i D l t P s e r e o h t i e c l ” . t l u A g e b a e h r o P - o m A i e s i r a y h p t c e n n o r d n n g n e s g o r G u o e h n e i s w v d o t re g n r t n o c y l l a l e l s u o n e e n e o t e s k w u g e v o N s a a m a r f , I r r e d s t s i u t n e m g e a t s i e d n n e m s s a s i a , t é s m o n e a c i o a t i w r o e v i t a C m i s s a e b r — a d n a N r u n o c a n o Y s a s n o i t a s n i d e a g l t d e t d n , l o d y s i r n o i s w e e s e i t i A V O N d a n , l s t g n i c S a a m a s g n I - g n u f o r G e h t d l e h r T r c l n o i t i d a r t d n l a t n e m u r t o i t a m s s a d t u o f s d n a f o P . a i t o y l l a c i t i l o p o r f d i o 5 0 0 2 a r t s n i i d a s e l l i G p u o s o o t e p p i l i h I . y l e v i t c a e t a l i y, a d , l a i c e n e g i d n n a r p e r e k a d n e W s i h t s n a r a l i m i S s a w m , d n a l d n n s t a y t i t e h t o i t n c i t n a l t A d h T s i m a e o r c a s r e b m e m a g e l e d f e h t n o c e i t a t n e s e e r e w f o r e h t a G r o . e u s E l a i u o i S e o t s n d n a r i v n s u o n i v i o B s . d n a l u s e r t n e c n i e h t s s o n u h r i v n e a r a S o t s t s n a o g e l e d c i m o u s e r p p S r t s v r u r i F r p t n e m n o r p s e t d e h t r r v e C S o p f o o a d a n a C r G i d e. v i v r u s v i n v v r e s e g n i t s e t s e d e d n u o t s l a r e , h t n e m n o s e y n n e D e i r a M g y t i s r e o i t a l u p o t i e h t r e t a e d n a L r e w n a i d a n a C r e s i e. v o s l a . t n e . d e s d n a . d e s s a w n o i t a N et a m o r f T O R d e t a c i d e d r e h t a G H n i e r d e d n a C f e We D n o r u – n o p s d e t a e r t u Q e h T g r e w n a s t i , e t s i t t a B r o m e M i ” r e s n s e t a g e l e k n a B y b s m o r f e k w r u t l u c r i d a b é s e c n e n u g — o l d e e n A I s a r e v h t o e l a u t i k c a b r.a t i u y W - i h t d r e H a n c e o i t a c i t s e r t s y t l u c i f f i s t c e p s a o s l a , s g e , s l a d a r T l n e y n n e L r e o t l a i w e N o t l a C y t i c , n e c e r e g a t i n e l e s i M u m d w t i n a o t n i h t . n d e s h t h t o t a n e c a r t y e r e C r o r i v . d n e t t a t i d u l c e d p e o u t l u e e a B h c I b I n o i t a N x n o i n r p m i u s s o f o P y l t u r o i d s r e t a e o m e m n i y l d e t a e . a e d e d a m f o f t r o o J I f n e m n o c h t r n a l s d e p e l a r f a w s n n o i t t s o f k ’ i M s e h w h t s , e r o u d e T d n e n i r e t s c e f n o r d n a c i t s e E l e d w t e b h . t n e C o g e R n e , o i l k c i . , d n a y r s r e d l s t s i d o t o J f a q a m A d e t t n e d e t i c i g o c l e c o s l t a g e P s h t u m m o c o n i o l e m a n a e m e r t h t p u c e c n i r n e e n i x e g o r C s f n i n y e n i a p i c i t r a , e f o a r a S u s u m u l c n I n u c s s o c s e s i c r e y b n o y g n o i t c e o h w l r e w s a e u o d i n e g i d u b r u n a r t e r u t l a s n m i h o d u t ,e o h s s e i E n c i t s i l u b i r t eh t n a ta h t t i n n i , h t b n a b r D l a w d a u g e l l n a r i c g n n e gn i t t i m s d e t fo yl na .s e i n i o s s i r u d dr a k o t u .s e l c gn i t n a s i i e g w y, s n .e u eh t r o d gn i d , a s dl 17 FINAL REPORT towards the discussions were six Advisory Group members and a representative from the Congress of Aboriginal Peoples.
On the first evening, Elder Murdena Marshall began the Gathering with a Mi’kmaq prayer. This was followed by a round of introductions and welcoming remarks from each of the delegates present. The next morning, Cathy Martin honoured delegates with a traditional drum song to create the right spirit for the circle discussions.
Joel Denny and his family warmly hosted the delegation in the Sara Denny Memorial Cultural Centre with daily meals. A cultural event on the second day of the Gathering featuring the Denny family – led by Joel Denny – captivated the audience with Mi’kmaq traditional drumming, singing, dancing and storytelling.
Sara Denny’s words, “Just don’t look over my shoulder” inspired the three days of discussion. On the final day, Elder Eleanor Johnson and host Marie Battiste brought everyone back together to a full circle for group presentations and closing comments. Mi’kmaq Grand Council Keptin John Joe Sark and Elder Peter Jadis closed the Gathering with a prayer and a smudge.
Summary of Discussions
“The language is still there. It has been kept for us, but now it is our turn to save it.” — Traditions delegate
Atlantic Canada is distinguished from the rest of Canada in that First Nations living on the East Coast were the first to have contact with Europeans. This legacy has had a significant impact on the languages, cultures and peoples of this territory. Delegates noted that, while there is a Mi’kmaq immersion program in Eskasoni, Mi’kmaq language loss is a significant concern for the community because it is not used enough in everyday life. They pointed out that languages are maps for cultural perspectives and world views. Delegates felt the English language is linear compared with the Mi’kmaq language and its very different, non-linear perspective. Delegates also discussed the petroglyphs, the historical records that document the histories of the peoples, including the history of first contact with Europeans. They expressed concern about the lack of appreciation and value given to them as a means of recording and telling history.
There was agreement that traditions like ceremonies and storytelling have to be revived through local initiatives, community by community, before the Elders pass on. Recommendations were made to support local initiatives, including a proposal to develop something similar to the Museums Assistance Program to support community arts S
N and cultural centres that could link developmental programs, individual artists, and O I communities. Regional language centres were proposed as a way to provide an accessible T I
D venue for youth and adults to connect with Elders, to learn about language and to engage
A in cultural activities. Delegates also envisioned First Nations, Inuit and Métis artists playing R
T a stronger role both domestically and internationally to reverse negative stereotypes of Aboriginal people. Finally, delegates recommended creating opportunities to showcase 18 other dimensions of Aboriginal peoples and cultures such as contemporary fashion design. a x i S w T h t n O u o y t i w o m e d r i c n e v e l E o f t a d n a e h T d a n a C r e c n a d d a n a C t a N u o C i r e H o G r p e r p u s t n O U J T “ m o C I S e r t s o H l e d n o m e r e d r l t e h r e v e l c o h p i h s n o i t a s e t a g e r u i h h t o p i r a t a N i c n l p X e h n e s e e g a t e p i s W o t a n s E N e s n t a c u d t g n i t r a n e m n r a n e t r i , a e b u H l e r d n a d n a r G n e p d a r e g a t . o , g s t n i n a l , s i t a G n a t t s n o . r t i h c u r o f i N n I t t d A h T p i c d n a p i h s n o i t a u m i t a i t a t i e h d r e s u M t d r h r y o r s e y e o s u d g To i i f o t t r i r e t s i v i a n o o S i : s o t s v N O I T A u t a s i s n h t d o e p d n u r o p a n s e s e i h C a d , 4 2 - 2 2 , n e h r t o S f e e l e i i c a w r o t g n A e o o u g u A n o o , y k r s m u h t e l l y e h g e r A o c y a a i r u e e p o r p T t y l p i e . d - . n o s a e m i a t s n e o f l a n C s n a C r f o t a A t G g n i m g f e t c o o h s c n a s a D e g a n a o f o h , s l e h t h o t s e c n a t s r s re t , e h t n n e p o t i e u o e g n i l a C e d l E . l s e s o g h t t r r f a d a d i v f v i C r o t c u m l i f e 2 a e g n i a l s e o a d n i p H S t s p m o o r e . 4 0 0 n a G c n o i d e r f , g r x i r r s i u g i z i l i d e d u l c , d e m o . a C r e m e h t a s G e l t a g e l e d m o d e s d s n i h t s e s h O n e N d e G a s w o b b A , S n e n a i d a n , s t f a l a l a n i f r e h t n m n o i t a e s r r s t h g i t E h t i n a , n o i t h c i h w a d n r e 50 0 2 m o d , g n i r o r c a e v o d l t h t f o s r e b t w a L y , s r e h c a e t s e d l a d s a w d i a s o h t r e a k s r r t e h t n e p s e N O l a r e d e f g n i r e h t a G h t n u m m o c p e s y a w e d n a r p r f a t s s e h t , h c t e t r e b u H C m o r f e h w t e c a R n e g d r a C e r e t n I l l a r o f m o s e v i t a t n e s e r e h t s i m m o r e y a i r e h t a G r e b l A w d a n a C n o i t . s t r a e h o : s a E u M d A r d e m r e e s e t a g e l e d s n n y l e i e h t r P s e r p l a i c e p A T n o i t a n , n i l s Te r p ht r R s u o t i s t n e m t r a p e d o s i v s s t s i l a d n a m u e s t n e d i s e s e i t i s n o i t a l e u o h a t e y k S n o i s s e f o n i n a i l a r u t l u c s u m o f t a . , y l n e y r s U s g r. D o t i n a M r u r u o c n e , e h t d l e h c u o m a L I R s o h l a r t n o c o s s n o i t a t r e H v - o i d u a n i , f o G d e s o l c y f o Y t f o s e l c r i c , h t u o w p u o r r e w n w a D n o k u s r g d n I v a h f o e c n e i c S d o o W e b t h t i d a n a C o F e g a t i d e , O e h t a d n a v e b i , a b e h t e e g i d e g a d o m d n u ”e. 6 6 n o n a s e t a g e l e d , n i n e d e t u n a b m e m s i n i v O t r a M h r a h s o n i d n a l o f l a u P n O s p e r d e v i t a N o i r a t n d e t i v a e e d o i t a r i F l a u n a d e i f i o — r d s u n e g a n a n a g r e h t a G o f t r f o d o i r a t n i t o t s e t a g e l e n e s e r d t s d d e r p o i t a r a l c e u l c n i e n d d u C i , s t s i t r a E d a r T r g e R s - , o t e r h t n o i t a N o i t a t n e s e l d l s r e v l l i H s s u c n h c Te h t s e i c h o i W n o i g e r b o R C r u t l , e n i s r e s r e o p e n e m o , a t Q n i p d e d y t e i r a v p .e t a p i c i t r a r C t i n i n o i v i r P t c e h t u v i t l a n o i o h g i r y n a .g a t r e r p e r b é o t t i m m u S n o i f w o u l c , s o h s a f e n s e d e t a m i C l a x i S a y, g o l s . . ’ c e y f o o c u c s i d r t n e s s i t é M h s s n n i d s n O y b h T o s e i m a J s e o f t C k o m s s A n o i r n u m m s o h t s e c i f f e o d n a n o i t a N o P m o d e t n e l e d w f a g n u x i S e y c i l o h t e h t e r e p n o i t a i c o t s s d l e h p e h t n g i s e d n i e m l i f d a r t a p s r e e e l i c t a g e u c v o r k u Y i n o i t a N h t s d u M o c e s y t i o r o f t n a r B d e d a m n s u t l n a w B C f f O f e eh t d i n o i t i c e t a g o p n a d e l l a c n a r de m o c l e w r e u e s na i d a n a C c c v o s i e l a r . n d e t n e s e r de e r t n e .e c i dn e e v i t s n e . d a r s r e , h c s se u m la ht l a e H o t , a tn e m n s e ,d fo eh t 19 FINAL REPORT Summary of Discussions
“The two-row wampum belt relates to themes of peace, friendship and the desire to do well by one another, but it preserves our identity as well. The relationship is the beginning. Fundamentally, it should be on a nation- to-nation basis. It should be government-to-government and nation-to-nation if we are to talk about how we can co exist.” — Traditions delegate
One of the issues of particular interest to delegates was Microsoft’s development of software that would allow people to use Windows in Mohawk. Delegates were concerned that Microsoft would profit from Mohawk culture without the appropriate consent and involvement of the Mohawk community. Delegates felt that innovative projects and ideas, reinforced by positive words and perspectives, are needed to support communities and to generate awareness among the Canadian public about First Nations, Inuit and Métis peoples.
It was suggested that the federal government consider strategies to better promote National Aboriginal Day by increasing publicity and by increasing funding for celebrations showcasing both contemporary and traditional aspects of Aboriginal languages and cultures. Rich discussions surrounding authenticity, appropriation and stereotyping took place during the sessions on artistic expression. It was noted that representations of Aboriginal peoples in art, movies and tourism are limited and often stereotypical. Delegates recommended creating opportunities to showcase other dimensions of First Nations, Inuit and Métis peoples and cultures such as contemporary fashion design. S N O I T I D A R T
20 8 A H W 9 10 U S C Ga t a NE a na t tis hering S da, CO, tic s Roy Atlas T Canad St d n a h t o r p o t i d l e d 9 9 1 N A L S I D N I t S e h T d a n a C T “ t a G o p s r o c c A o b A f o n i r i F e h T i w t I re al e p a s i t ngth e h n o r t S e b t s s e s s e r p x e s e t a g e S A W of r u o e h Comis t a m o f e k h 6 i r s i w a. S E U v i m • s i t a N a r a e p l u t n u i g i r i d C l i y l n e v a e h u s he c n a u n i t n o c s o 201 s o n a n a g (Ot l e o d n e l a n s g n r e n g n e u q i n u l d • R E G I s e t World’s . t y n o a A U G taw s s c n o c e m b A e C o c y o p ion s u o c b a d n s u m e k i d o b A l o P o t A e c n Censu: l r a r e w , s n o g n a f o s n r o n a: t n i . s s e n n i i p e d n u o 9 on t s i i l e i i u n I e h t n s u l l a i i Mins i r S c c c A Langues t t a g n i v i L s n e t e f o i g s a u e h l i S U O N i e i t A d g g n l a g e s e t c o w a n t n e c a DI A a n n o i t a i o b e boriginal U n i t o n : Analys s e g t r i t s r o t u o e e h a r d e t i n e ter F f o o e c t l e r a r f o t l d a d l r S E G ” . s e i d i s e h r i e a l i d a n o d n d e e m t a l e s o e b d e t n i a l e c n o t n i r u of s e p s a n o a h t i h s n o i t a f g n r i g n t is d e t s n a l w e i v t a h t in é M u C g Suply s a e o l N a c a l p o n a C N a s Seris, l s a u i c n e Peopls, t t d n r u t n a e l a l i m o i t a r o t Danger a h o h c y b o n k t i e g n o i t s e g a u g s i t o t u t l g e v — e g a d a t e h t t e s y n a l o s H h n o i t a a u e h t . l o D N A s n d r a e h s e g a u g n a l a h t d e e n n a l y l n and e d e g d e l w W O N K e v a h s a w s a gn i l a e Aborignal d n a , s e r f T s e g A s p R r e b m u n of e r a e h t i d a r e g a u g Report u d E r o c c s e g a u g t i u n I r i e h t y t i l a e r s l a y o t Ser s e k a t , s n a e m “ Dis t l e f r i e h t t i w o t d n a s i d u a c n a c e e r h t n o m a r h t vices l a n o i t a c apering o i t y, l g n i d b s i m m o C . t n e m e c a l p d n a of y l p e e d r e h t o m h d e s u o h g u o Peopls e o w t r u t l u c s n s i h t n a s y a w r a y l n o f o the 196) e, l p o e p r C g s u c s i d v e t a h t e d s i t é M e h t u c a t s r i F e h t et a g e l e d s n o i t a r e n e g Royal d e s r e L U t a r o c g e l e d , D E L u c e s e h t c i f i t n e i c S s e o r h t of St n o i s e b at t e u g n o t e t o b A f r u t l t s o m ephen v i v r u s s r e n h c a e Cand: n o i s n o i t a N g n i e b v i l a 603. u o h g u o s e g a u g n a l e g a u g n a l Comis on d n a . s e t a d e s s e r p x e U T w a l .s e l a n i g i r n o h T h t i e t n E G o n e A. o t f o e u g t n i s a w s e n b A e h a d i h , s n a p A d Wurm, e c n e i l i s e r l n a m u h t s e g a t f o a . s c i n a E R n e s o Demographic n I d p o e t i p h c a e l e p i g i r f o d l a n e t s i s r e r e g d e i f i t f n p o e u u C d n a on w o G n A l n o t i u o u c n i v i d e r a n i r e h t a ed. n S h t l a r u t l d e f o o c Aboriginal n - n a l a ’s e l r e h t a G u c u t l s r DN u t l u c u o r (Paris: 3 p u e h t n e m e r t i d n i g o e P p u t l 5 . k a e d l n e r f o t o e n i t s i d s i t é M h t Profile a h t g n i g r a m O l a r s g p n a v o l l o f o c n a s e r p s r e h l p g n i n a g r a c i t i r c n e c r e e n i l 196) s e n u m m d s a w Peopls, h t o l o w e, o d h s i g v i t c d , , r o f e r a n i w p d n a s s s s s u c s i at o i t a z i e u r e h t d l r h t z i l a t s a h t s o at e l n a l e 9. n o s g o r f a n e n a s e i t i o . . e t a t s t a o s e r w 2. 8 t a e r h t w o i t a u s s i b Vol. n a l d r u s t r a E o h T n m s e l c a t s . l l e a u g d e s o s d l r U ( e g a u g oh w e n ni t n 3, e i v la i c h t a ” de t a yn a M s 0 2 N g h 1 e fo v 0 a v o e i S E e. , eh t f 0 w, l 1 ,) O C 21 FINAL REPORT • Languages and Cultures Are Dynamic • First Nations, Inuit and Métis languages, cultures and knowledge are dynamic and exist in contemporary contexts. There is a need to preserve and protect traditions while acknowledging and honouring the dynamic changes in Aboriginal languages and cultures.
• Loss of Language Means Erosion of Culture • Culture is passed on through the language. Losing particular words means losing part of the unique cultures and identities of Aboriginal peoples, while losing languages entirely changes the relationships with Elders and the knowledge that comes through those relationships.
Revitalization of First Nations, Inuit and Métis Languages • Constitutional Protections • Although First Nations, Inuit and Métis languages are protected by s.35 of the Constitution Act, 1982 , they have yet to be formally recognized or protected through legislation, as has been done for English and French through the Official Languages Act .
• Language Use in the Communities • Although some Aboriginal languages are taught in schools, communities feel that they are not used enough in everyday community life. There are additional challenges for people away from their home communities who do not have the opportunity to speak their languages, to continue relationships with Elders and community or to engage in their ceremonies and customs. New technologies and concepts may also contribute to the continual expansion and evolution of languages.
• Role of Parents in Transmitting Culture • Many people are caught between two worlds. Through assimilative measures like the residential schools, people were taught not to value their languages and cultures. Therefore, many people did not pass these on to their children. Without ongoing conversation at home, languages learned in school will not flourish or become integrated into daily life.
• First Nations, Inuit and Métis Language Immersion Programs • First Nations, Inuit and Métis languages are rarely integrated across the curriculum, and many language immersion programs are based on non- Aboriginal education models that lack a cultural and land-based context. S
N There is an overall lack of immersion programs. Existing programs operate O
I with inadequate funding and resources and, at times, a lack of support from T I governments and some community members. D A
R • Language Education Materials and Resources T • Teaching tools available to Aboriginal language teachers are deficient. Current 22 immersion and second-language books and resources are often based on English l E s r e d • • • • • • • • • • • • • i c i u S d I C r t u O T l w o n K a e h c a e o i t n e d n i t n i d u S t e h n a o S d e s o p h s s e r i a F t f O i a u q t a e h T e h T n a e r a i p a a M r o f o e b e h T t i w r p r e h n i h t n a h c s a e l u o s e c i i r d e m a c u d r p f ed s o b u p I n o c l e i h y n F n l u o s a t i d n yt e r u u Yo l r e t n r - i sr s i e r n o c n o n e p é M t h c g n i u e r p o t e g d a e d n s t y t e a r r u e h l d s e g e t i y c e w r a e l A h c n i l i c e n i s g c r t o s s n t n o r o b i t i f o b e a e h r e h t c o n e e h g n r t s i n i t A - t u t a d n o a o v e s e s t a d n d n a i p e a r T h i m s , i s u d E t i n u l h l y e r o b t u b a r c t a r e t t s e o h c e i l a i c a e n a n a i i t a c e n o a s u i g n u m m o d n t x c a u g n s a i l E r o r c t h g u c k c n o y n c a r t i s r k y r d i v a n d c u d e l u a d g o n e x e i s c e e l o i i g i a l a n o s f s i m e d f a t k f o e t n e r r t t a i d o l c i l t a s e r p y e z i n e d h r u o i t a n s s g n m o s t a t a h g i m f l b i o y v . o i t a t i e b a i t g n l s e r e t n F e o t o l e i d e t i d e r c c a d v i a i s l l s e g a u M r y i i t l a n o e i p y t o e r e t s f n l s a p h t u e l s r y n a .n o i t a c u d e t y p o e g a u w s e s s i e g a u g n a l n o i s n o l l a y l i m a f s e i l a n o i t i d a Tr w o n k v o e r o s e s o h t o t r e p d n a o t n t d l r o e g a u g n a l d e t a l s r i h n i g n i s e u f o N v i l s n a r t n i e g a u g n a l t s u m r u t l u c d . e v i t c e p s n o i t a g a n i s i r e v o c s i n i r p n u o y e o f e g d e l u S r, e n , h c a e t s w e i v N h t i w g d y a w a u s m a r g o l e h t r t - n o r a e l s e k c a r o p p r e f o t n i o f m o c n o n u c , s v e d s i h n a m s r i F d n a s e . g n i n r a e l y l n o o b A - n n i i r o b A l a n o i t i d a Tr r u t l t i u n I . g n i n m o r f h - e g d e l w o n K h t p o e p r o t f o p o l e d n a f o w s t n I y n a M t g D y r i e r u t l u c a e p o h s n o i t a N e m i t s e c n e r e f f i l a c i o n e g i d . s e s l o o t r o b A e h t d n a y l b a t r p s a h t .e l s e u l a v a n i g n a l a n i g i r s r e d l E k k s y e h t g l w o n r t s i h T r e r i e y k p s r e p d t c e n a . e r p g n u o n i g i . e u d s e i g e t a s r e p e e s s i t é M l s u , , s m a r g o n a l b r a r a l l a r e v o o h c S K o e n I s i w t e l a h o t n f p d o t d l o e . e n a l s e v i t c e e v a s e g a u g t i u n i p w o o e .e g b A t p p h o e o y n e e o Y h t o r o e o . s r e o o o t s e g a u g n e t a e r p r o e l o d e l n a n e t f sl b u o i g e p e l u l a n i g i r s e l p e e r e h t u g n a l k c a l e l n i h t b d h t g o t l a i t h t o T o m e r a l i t s n , e n a e r a s i p s e r s i t é M e n e r e h t a d e o l h c a e t l a n a d n i t s i d p n a .s l e d o u r c l s e g a e t e h t n o o n y l r a l u c i t r a s f u t l u c n a l p x e d u c d b . t n o d h c a p u s t c e l a i y s i a i c t s i u g n a l d n a l s r i F h t h t a G e g a u g b i s u t k c a l r p n i r o l o c e v i t c n a a s r e d e t a l e r p r o f e r e l s e r , s e r s e o i l i h s s r u o t d t f f o s t r s g n i r e d e t n e e g a N s e i t h e g a t r o f o u c g s l a h g u a t h t A o i t a s e s t r u d n a o f p s e v r e s e r r i e h t b E u t l e e o c o r r o s r e d l h c a e t h t o t n a k c a l u s n y l l a i c e d a n n s e r p n i g i n a r u t l u c h t t a t , s t l e f d e s e r eh t v i v r o u u no i t c e e d .e f ti u n I , tl i n .s r e l a na ta h t a n eu q l e t ni 23 FINAL REPORT Awareness and Recognition, Funding and Programming • Government • Federal government policies and programs do not always acknowledge the diversity of communities and their respective protocols. • Sustainable, long-term relationships between government and Aboriginal peoples need to be nurtured.
• Community • First Nations, Inuit and Métis languages and cultures need to be valued within Aboriginal communities, and community responsibilities need to be acknowledged, including the responsibility to begin language and cultural education in the home. • Some Aboriginal communities are beginning to adopt other Indigenous influences outside of their own cultures and should be aware of the danger of watering down their own traditions.
• General Public • Racism towards Aboriginal peoples results in the devaluation of First Nations, Inuit and Métis cultures and languages and a lack of respect for traditional lifestyles.
• Language Programs • Funding for Aboriginal language programs is too low and application processes are too long and complicated. Strict funding criteria and cumbersome reporting processes do not reflect community perspectives, needs or cultural contexts. For example, immersion programs at daycare centres have restricted access to language program funding.
• Infrastructure and Technology • There is a lack of infrastructure and funding for development of language and cultural archives and educational tools. Resources could be used to support off-reserve language learning or new technologies could be used to record and document cultural information before it is lost. The number of appropriate community facilities to house language and program activities is limited
SUGGESTIONS FOR ACTION
“Culture and language are interconnected and inseparable, including with the environment and the world around us. Languages and cultures are the foundation for understanding everything else.” — Traditions delegate S N O I Delegates identified three types of recommendations for action: those that are the responsibility T I of First Nations, Inuit and Métis communities; those that are a shared responsibility between D
A governments and communities; and those that are the responsibility of federal, provincial and R
T territorial governments.
24 IND P c r g a h t c o a f a V u S S M s U n u m m o C p i d i i s s e o s a m b r t f r t S a t i v e R e d l E T R A t n t n o a e p u e e p u l u a r d n l u o r f f e f i m t n e i t é e t s i v p e u l e e o p s a t s n e e k p IG u t u t r s s i v o p o p o p o a r g a t s s a f e v r e s e u o r F l s c a s n o s i f o c i k a e e d e r e r e r e i i t o r y t r i i l E t r m r r a t r l n a n a s r l a n a e t s v i t n u m m t r e NO i z t s . s s I t o d n a e r c p s i u g g l E n i d d r a n n i t l u t i n a u g e u g n a l i l s f o o a N n i d d g s r e d a e a t i v o n n o r d s u g e d n a e c n a d n a US n e i d i s s a d r u a z s e g a t s l o t n h t i t y r e k e h u g n a u c h t m u i e y t i u c s n r a e l v n o s e t l a d f o r i e e v i t a l e v e d r i d R e l e g a o s KNOWLE n o i t t s n i t l u g n a f ’ s s e , s n o . e f i l v e i m a . u i r r p n i s s d u o Y t a t n a s e g a i L t i c t e r P o n a p s t h g n e t a h g u n I o i m s n o p i d n a e t a p i c i t r a a w c a . e g a u g n a l p o h y r a m y r t s e c y s e i y l u o y v s e c s e g a t n e s n n a m o s t h t u o F t g n i s y r o ht t i h t f o o t - f l e s . dn a o t s d v o t l u c b a h t e e T h c u a ro / d n a i i b i t e n y d i i h s o dn m r e DG a r c n o b n a m a x tu o o p p u t t s r i F m m e e t s e dn o hc i h w s r u c e y.t i t n e a e e t a e r u t l u C i l d n a l ya sa i dn a E e s s u a sn ni i t l p A tr sd se ,e a e ND . s n o i t a N se LANGU n o m a v i l a p a r m o c o t p x E n o c d n a c s l n I r d d A n o c l b u P n i c n E l w o n k r b p u S r p d n a f o v e D a e h t n I k c A d n a i a o d n g n h S s l o l o o h i d i d i a a n I t g n i c e e h l r o l f t r u o r o p l w o n e l i v m g g r e t u p a u t e i r f l c i t l d re a s e l i d h t u a c e i e n i g r p o . g . e ( l u a u d s u c g t u b e l E y g n y l s u o n s u o n e e e h s g g s e u a g a t g d y t , c n e , e h t n e c e d ) c i s r u t u o t e h t e r e AGES g p o a u r a s e h a e m o i l e e g d e e f n s n o . s s e t l t i u n I , s t n o f s s u o s r e r o e u d , e R c e n o e d i v g p r o p g u o y i r . h h s l p k r o w o t K K i g o e e s u . w e u m e c e n g n l w o n l w o n a a r . a e n . a t k r o n o p s t e v e h d n p e e k i n e r h n K d n i t h t t i n a n u t s A o t a r t n i f o e h t e z , l n o t a m a g l w o l i t e k t ND t y e r o w y e w i e e y r o a a r o l e c a h t u o t e d n a i e t n o c e g d e g d a dn s r e d l E i s n o i b i s f y g n a l s la i t n e d i s s e I p a g s n s e g a u g n r a p r o g n i e b - l l e g d e s k r , t e n r e t n ,s e o t d n a C f o s i m d n a o t . r d l i h c dn a s i ULTRES s e t a p i c i t h t e g o t se g a u s p o h i t i l o p m r t s b s i t é M ni ’ k n i l ta h t s e o i s o se t ,g n yr a r n fo ne ro de r.e n a L G SU ov o p f r p l n a e D a n Tr e D n a m e ( u c u F M i F t r P f o f o r p i d l E r C o C s E u F GESTIO r a o n r e m a s e g a u g n s r a é f t s d a e o a e e t . d t d l n n l n u c i s e r l a g k t g i t c i e c e s a a e r t i r d d i n o t r u l b . e a u i r g s s M o a t t g n e c g n i m c i e N b c s l e r u v r n e s n o e r t c t e w c g o e s i E i é a h h t u g a a u s l u e t a n e r o ) l t a l r e e h e o i t t t t c - e d l i s a n f n F i t e a h e v s r t s s a t o a o f o i g u p , k h i r i n a s e e R o o d n t m E r e z n a s r e E n c l i a r p o r e NS d m r a n n t s a l t s a N o , s l - p e K i l i b i s n o p s e R d u s n . d o s o n l l m c a t d a a a , s o n i a C n a e a u g t e h a N f d t n i h n I d t k l h d n u n p p s r n r u m s r i FOR a e a e n o o r c d n a d l w i d e a l n i u t t n u q n n u d t n l e c i a o o n r g F g i a o u s n o r c g u p e r a e n o d d t e t r E u u c e s c u u o y a i l o r d a a s a x n i a t i v e g a p p t u G , l a i , n s a b r u t l , s e t h N s e i t l a n o i t ACTIO e g y d l E e v n r a l p m e d f o d n a dn a r g la n o i t a d a s r e b m e m r o h t t i u n I e d i r y o t la i c i f ,l a n o i g e r z i l t e k s m a n a l r u o s e u o . s e r e . r p r t st h g i n o t a s s sm a r g o h t r o f - eg a u g tr o p p u s l e v e l se i t n o i , y N d n a . s e c eh t . . 25 FINAL REPORT PART I
INDIGENOUS KNOWLEDGE AND LANGUAGES AND CULTURES SUGGESTIONS FOR ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Language and culture educators Government must provide support Support access to technology should use holistic approaches to local communities to take local and training for the recording to teach language and culture action to revitalize languages and of Traditional Knowledge and to youth. cultures both on and off reserve, language. as well as in cities.
Develop language and culture Support the creation of Sponsor events to promote curricula that reflect First community-based language language use and the Nations, Inuit and Métis recovery centres. development of language histories and cultures and that dictionaries. use culturally appropriate tools.
Educate non-Aboriginal students Champion the historical analysis about Indigenous perspectives of First Nations, Inuit and Métis on history using a balanced languages and customs. curriculum developed in collaboration with Indigenous peoples.
Keep language education Enhance support for language resources in their original form education at every level – based on culturally specific at home, in schools and stories and references and universities – for children and not translated from French adults, alike. Accredit teachers or English. Work with Elders and publish learning materials. to develop curriculum materials on literacy and culture to encourage appropriate use of Traditional Knowledge.
Permit educators who produce Support First Nations, Inuit Indigenous language resources and Métis peoples in their to apply their work toward discussions with the provinces course credits for additional and territories on language
S certification. instruction, curricula and N other related issues. O I T I D A R T
26 PART I
INDIGENOUS KNOWLEDGE AND LANGUAGES AND CULTURES SUGGESTIONS FOR ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Explore respectful ways to Explore opportunities to bring Traditional Knowledge into integrate language learning universities, high schools and and cultural programs on and colleges. Encourage universities off reserve through cultural to recognize Elders and other exchanges, on-the-land holders of Traditional Knowledge programs etc. as qualified and on par with an honorary doctorate (e.g. Elders’ knowledge is equivalent to graduate-level university education).
Use traditional values and methods to validate and accredit teachers of Traditional Knowledge and languages. Train teachers and speakers in a traditional way outside non-Aboriginal reading and writing models. Support the establishment of traditional schools in communities.
Awareness, Recognition, Funding and Programming
Strengthen awareness in Create regional cultural Recognize that First Nations, communities about issues centers with trained staff to Inuit and Métis language related to language use, promote public awareness recovery is a right, not a preservation and learning. and recognition of languages privilege. Acknowledge the role and cultures in each region. of government in language loss and respect the legitimacy of the grieving process for this loss.
Recognize and value fluent Explore New Zealand Maori Support the creation of
speakers as role models within teaching and language learning public monuments, the writing, T R
communities. practices as a model. production and distribution O P
of Indigenous philosophies, E R
histories, literatures and L
traditions, and the compensation A N I
of former students of residential F schools in acknowledgement of responsibility for loss of 27 languages and cultures. PART I
INDIGENOUS KNOWLEDGE AND LANGUAGES AND CULTURES SUGGESTIONS FOR ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Make languages more accessible Research the foundations Understand the urgency of by using youth-friendly media of oral histories, traditions, addressing language issues such as rap music, song, philosophies and spiritual and the direct relationship drumming, etc. and artistic expressions. between languages and the health and well-being of communities and individuals.
Encourage First Nations, Government should provide The federal government should Inuit and Métis governments funding support to communities rally support from the Council to equitably distribute funding to use resources and of Ministers of Education for to a wide variety of communities programming to promote local the implementation of mandatory and organizations. community centres as spaces courses at Canadian universities where Indigenous languages are and colleges on First Nations, used and cultures are valued, Inuit and Métis languages, shared and honoured. histories and perspectives.
Support and use documentary Canadian Heritage should lead film and life histories as tools to an interdepartmental strategy and preserve and transmit cultural working group on First Nations, knowledge. Inuit and Métis languages.
Include the environment in a definition of culture. Canadian Heritage, Parks Canada and Environment Canada should raise awareness of the importance to all Canadians of Indigenous Ecological knowledge.
Encourage public servants who work with Aboriginal people and communities to have cross- cultural training (e.g. through on-the-land programs with S Elders). Provide public servants N
O the opportunity to learn a First I T
I Nations, Inuit or Métis language. D A R T
28 PART I
INDIGENOUS KNOWLEDGE AND LANGUAGES AND CULTURES SUGGESTIONS FOR ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Simplify funding application processes and criteria to make them more flexible and accessible, more respectful of cultural contexts, and more open to diverse, community- based initiatives.
Raise awareness of available federal funding sources and their criteria. Create regional positions to assist communities and individuals to write and submit proposals.
Inform communities about the status and processes of language funding activities. Verify with communities the accuracy of reports on funding.
Within Canadian Heritage, create a separate funding stream for Traditional Knowledge to support its revitalization within First Nations, Inuit and Métis communities.
Provide full funding for early childhood Indigenous language education programs (e.g. pre- school immersion, mentorship programs, language nests), and for the development of adult T
immersion programs at all levels. R O P E R L A N I F
29 INDIGENOUS KNOWLEDGE AND INTELLECTUAL AND CULTURAL PROPERTIES
ISSUES
“The issue is not the use of cultural properties, but rather the misuse of these cultural properties and the lack of connection back to the communities.” — Traditions delegate
In some Gathering circles, discussions about Indigenous Knowledge and intellectual and cultural property were rich and complex, while in others delegates struggled to achieve a common understanding of this topic. Discussions were shaped by how familiar delegates were with western-based intellectual property laws, customary laws and Indigenous Knowledge.
First Nations, Inuit and Métis perspectives on Indigenous Knowledge illustrate the extent to which Aboriginal notions of cultural property conflict with current intellectual property laws. As stated by Christle Wiebe in a discussion paper prepared for Traditions :
…names, songs and stories are being used in ways that fail to respect their cultural origins. The message that is being sent to members of our community and members of the world is that cultural prerogatives can be used at any time and there is no ’real’ meaning to them… the need for protection has grown incredibly over recent years. 11
As the Tulalip Tribes of Washington have stated, it makes “no sense to talk about rights without talking about obligations for the use of knowledge and resources: this view [is] common, if not universal, among Indigenous peoples.” 12 Accordingly, delegates identified the following issues and vulnerabilities related to Indigenous Knowledge and intellectual and cultural property.
Vulnerabilities of Indigenous Knowledge • Exploitation and Appropriation of Indigenous Knowledge • While the practice of sharing knowledge is a rich tradition in First Nations, Inuit and Métis cultures, Indigenous Knowledge is often co-opted without any benefits returning back to the communities in which it originated. • Globalization and modern technologies can undermine attempts to protect
S Indigenous Knowledge from both appropriation and misuse and make it difficult N
O to control what is shared and how it is used. I T I D
A 11 “Customary Law and Cultural & Intellectual Properties”, Discussion Papers, supra note 3 at 73. R
T 12 World Intellectual Property Organization, Statement by the Tulalip Tribes of Washington on Folklore, Indigenous Knowledge, and the Public Domain, Report of the Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore, Fifth Session, July 7 to 15, 2003, 30 (Geneva, Switzerland: August 4, 2003) at 27 [WIPO/GRTKF/IC/5/15]. • There is a need to protect Indigenous Knowledge concerning medicines, ceremonies, songs and symbols from mass production, appropriation and commercialization, because such treatment of Indigenous Knowledge takes away from its meaning and significance. Many delegates expressed concern that such misuse of Indigenous Knowledge causes spiritual harm. • Research • Research raises ethical concerns about the misuse of Aboriginal cultures. For example, research is often done without the control and consent of the people. Aboriginal communities feel robbed of their knowledge and disempowered when research done on their communities is not brought back to them by the researchers to be vetted for community approval. • Particular ethical concerns also arise around genetic material being used without prior informed consent.
• Stewardship of Indigenous Knowledge • Western-based intellectual property systems reflect notions of individual ownership and authorship that are incongruous with First Nations, Inuit and Métis values of stewardship and concepts of collectively held knowledge. Many Aboriginal artists do not feel they have a right to claim ownership or authorship of creations inspired by Indigenous Knowledge. • Although intellectual property laws differ from traditional values based on collectivity, there is a need to protect Indigenous Knowledge from misuse both within and outside communities. More specifically, who “owns” the right to produce cultural items and what type of systems and/or laws are needed to determine and regulate those rights?
• Gaps in Policy Formation • Due to differences between Indigenous Knowledge and the mainstream intellectual property regime, functional cultural items such as clothing are difficult to protect. Delegates asked: “Is it possible to reconcile Aboriginal customary laws with Euro-Canadian intellectual property laws and regulations? Is such a reconciliation desirable?” • There have been instances in which intellectual property laws have been used to protect those who have appropriated Indigenous Knowledge. • Concepts like “time-sensitive” and “public domain” are difficult to apply to
Aboriginal intellectual and cultural property because much of it needs an T R
indefinite time period for protection and can never enter the public domain. O P E
• Collective and Individual Rights R L
• Community stewardship of cultural knowledge creates a delicate balance A N I
between collective rights and individual creativity/entrepreneurial spirit that is F difficult to reconcile with current intellectual property laws and regulations. 31 • Customary Law • It is important to recognize that First Nations, Inuit and Métis peoples have their own systems, laws and tools for protecting Indigenous Knowledge and intellectual and cultural property rights. • Indigenous Knowledge is closely linked to oral traditions. Sacred sites, ceremonies and medicines are protected through transmission of knowledge to others in the community such as Elders, pipe carriers and sacred bundle holders who receive the responsibility and authority to perform the appropriate rites. • The Supreme Court of Canada has affirmed that oral evidence is admissible in court in the context of claims for Aboriginal rights. 13 Jurists in the intellectual property field are now struggling to find an appropriate place for First Nations, Inuit and Métis customary laws and protocol based on oral traditions. • Within Aboriginal communities some Elders have lost confidence in their traditional role and violations of customary laws and/or protocols often arise from lack of traditional teachings.
• Knowledge and Responsibility • Indigenous Knowledge is passed along through an internal system of transferred obligations. With this knowledge come responsibilities. • Proper protocols must be understood when passing on Indigenous Knowledge. For example, songs and stories that are not generic have a purpose, function and obligations. There are certain times and places for them that require that they be honoured within those specific contexts. • It is possible to learn ceremonies and knowledge by reading a book. However, simply reading about a ceremony does not give a person the transferred right(s) to perform it. There are specific and necessary stages to go through to acquire the appropriate levels of knowledge. People need to respect local protocols and ways of doing things. • Cultural stories that are heard by anthropologists are often misinterpreted, thereby becoming misrepresentative.
Access to Cultural Property in Institutions • First Nations, Inuit and Métis cultural property was intended to be used by the people in a culturally relevant manner, rather than be displayed.
S • Sacred objects have been removed from Aboriginal communities and many N
O of these objects have yet to be returned to them. I T I D A R T
32 13 Delgamuukw v. British Columbia [1998] 1 C.N.L.R. 14. s e c n a We r u O “ S w A o b A T S E G G U r a i r t s u m • • • • • • i g o t n e d a r t l a n s r • • • • • • • o v n I f e D r e n e G C R r e v o G s e o g o c e d n a a t m y s N e r a i h W r o u g i h T i k Ta n o n I n a n a a M e h T I n a h w o g l a i h W e h T t i e p S N O I n i d n e i d n t , s t a o s v l m t s l a n o i i k i d d d e v l p o l i s y n f d s i m n n o i t i n l a e m e r r o m e - l l e o d s n o y t i n u h s g g n e l e c e R t t o p a u c r e e p e i a h c i o n e e p m e m n o - e m s e y h m m o c a i i u P r a e h m m i c a e t r a p t l e g e n r u n v s o t l , s tn t n g e R O F i s e u s i y n a s u i n I e b r , n o i t i n g o s u l b I o t s e c a g n c t o n s r c r n t n c f e d r e a r a s m u e i s n o p s e r f t a i o s n o n ci l a n i l e t i u f e v e i l o s t n a e n l l r o w o n K f i n u e e r t s o p s i s e i r i n o r a t r p s n v e e b t s m a u t l u C e t l a t n I t c f e h e A i m u d n c e d r o o e p s t i a i d e p o t t e h o l s n i i t i e i O I T C o c r e t f s a h n o h t l l a u t t o u t c e t o r o r p l e r u e h é M u s e d u l c n i r g n i s d e i b i g n f l a n o t a t i f n n o i t n u e v t r s t t a t e r p r h g l a r s s e c o e r a s e s l r o f y t i l i b r o b a l l o c t n e m t a e e g t l a g e t c i l y t i l y. e o t . n k s i d n a s r e d f o p o r P s t a F N A d e t a l e r s t c a f i t r a s st c e j b O u n a e m s v i d n i v n i s n o i t c a r f n i l i m a f n u t e g d e l w o d n a m o t h t o d r o f s e i r o t d n a d n r p r p n o i d n a t s i h t f o e e .t n e m e v l o , s l o c o t o r p l a u t c e l l e t n i m o r f , t n e s e r .n o i t c e t o a l a r e n e g n i o r p d i g n i e b y t n o i t a s f o n e t e t a o g f o r e t e d o t . s l a u t a h t g t a h t d n a r a i t h g i R y b r u t l u c g n i t c e t d o s n o i s s a w C o t u o n e g i d n I a ” e. r e h t h t t l u b o b A d e t a i r t a p e r n h t i w t i f o , b o j s u t l u c l a r u t l u c e r a h s n e e w t e K r e c i l b u p d s d e l p o e p a r u e g d e l w o n s i . l a e l l e t n i e v e l a n i g i r d n a P s w a l s y l t o n m a e r t s n i a m e m o s s i r c a l a r o l e r l o o f n i s r P n a — n g i a r g s u t l u c o t b A d e d e p u l a v o p c p o o r f K h t b u t o r b a o c n o i t a m r . r o u m t n a c i f i u n r T s t c e j n k t r e m m l a d n s i w o m r e p t a d e e c n e s v o m i l a r i d a n i g u e s o n a t s r e d l e h p u m y u r e e g d e l w n a t g r n i s y n i r p e v a h l a o i t d e l p o l a u t c e l l e t n i n r e v o s m n e g s t c a f i t r a n d h t i w p o g o .s e i t i g w o c y t r e h t i w e g s n r , f h t i d h t s e d n a o i t a r e y.t r e r a u m m p b u o h t n a e o r d e t c e p h t o t a g e l e d c s w a l h t n a e h t h e n a C t d o c o t l a u t c e l l e t n i s e v i e p p a n i h h p d s n u c p m s e i t i d l e p n a i d a u p p s i b u d r u t l s l l a c i s y o r p o r b o s a n a t c e r i p r p x e y e c n a t r y b , c i l r o e e t a i r p dn a d ri e h t l a o .e t a m i t i g e l y t r e e s l a g e l n i n i s n e e h t p n a h t u t i t s t u t i t s o r . s u fo y e la c i s w a l v i d o s r i F e p e f sn o i t yt r sn o i t 3 FINAL REPORT passing it on. Indigenous communities “have evolved diverse but stable societal structures which regulate the flow of knowledge and innovations.” 14 Thus, knowledge-holders are faced with two systems of protection for Indigenous Knowledge: traditional customary systems, and western-based intellectual property systems. Asserting the intellectual and cultural property rights of First Nations, Inuit and Métis peoples is therefore dependent on the level of interaction and contact between these two legal regimes. As one delegate explained:
The Piikani people live in the Eastern edges of the Rockies, and believe that the Creator put us in that location, in the Porcupine Hills, and that we have equality with Creation. When we talk about protecting ideas, we mean protecting ideas so that they can be shared with the public. The Piikani practice of protecting ideas comes from the geographic location. If you want to protect your family, you get a tipi lodge designed. Certain individuals were authorized to paint tipis; you would approach one group to get permission to paint a tipi for another group according to the first group’s design. These are old designs – as old as the Creator putting the Piikani people there in the Porcupine Hills. There were traditional laws given through dreams to an individual, who hired a painter, and put them on a lodge. Anyone wanting that design had to approach the tipi owner to ask for permission and the tipi owner had to give up that right. There was a transfer ceremony that came from a system of respect – you won’t reproduce the tipi, because you know that a particular individual has the right to that tipi. It is a system of copyright.
Although there are no easy answers regarding how best to reconcile the two different systems and sets of values, many recommendations were made on how to improve the current situation. Delegates identified three types of recommendations for action: those that are the responsibility of First Nations, Inuit and Métis communities; those that are a shared responsibility between governments and communities; and those that are the responsibility of federal, provincial and territorial governments. S N O I T I D A
R 14 World Intellectual Property Organization, Intellectual Property Needs and Expectations of Traditional T Knowledge Holders , WIPO Report on Fact-finding Missions on Intellectual Property and Traditional Knowledge (1998-1999), (Geneva, Switzerland: April 2001) at 58. 34 PART II INDIGNEOUS KNOWLEDGE AND INTELLECTUAL AND CULTURAL PROPERTIES SUGGESTIONS FOR FUTURE ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Access to Cultural Property in Institutions
Involve First Nations, Inuit Involve Indigenous people Develop a policy to ensure and Métis peoples in the with knowledge of customary community access to their representation, interpretation and culturally appropriate cultural properties in and conservation of Indigenous ceremonies in the return institutions such as archives cultural property in institutions. of objects to owners. and museums.
Mobilize community support Introduce legislation to allow for the repatriation of cultural for the return of sacred items property held in institutions. and other cultural properties Develop community infrastructure to communities. so that items may be properly accepted upon return.
Strengthen assistance to communities to repatriate cultural items held by international institutions and governments, specifically, regarding administrative processes.
Community Involvement
Decide, as communities, what Work collaboratively to find Support community intellectual to share and what to protect as respectful ways to identify property education programs and sacred. Distinguish the sacred respect and preserve Indigenous the development of accessible way from the commercial way. Knowledge. Support collaboration and easy-to-understand among Elders and Indigenous communications materials. scholars and teachers.
Establish in each community Use community-based ethics and Recognize that communities T
a research protocol and protocols to guide government- are the only authorities that R O
ethical guidelines to protect sponsored research. Ensure the may identify what can or cannot P E
the integrity of Indigenous results are used for the good of be shared. R Knowledge and intellectual the community. L A
and cultural property. N I F
35 PART II INDIGNEOUS KNOWLEDGE AND INTELLECTUAL AND CULTURAL PROPERTIES SUGGESTIONS FOR FUTURE ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Customary Law/Intellectual Property Law
Continue research on sui generis Identify and respect Indigenous Consider ways to reconcile (unique) models for cultural Knowledge, practices, languages western-based notions of property laws, guided through and cultures. Conduct research authorship and ownership with community-based actions such into the extent to which a western- First Nations, Inuit and Métis as the establishment of Elders based approach to intellectual notions of collective rights Councils. property (e.g. copyright and and guardianship. intellectual property laws, the World Intellectual Property Organization, the Convention on Biodiversity, UNESCO) may be reconciled with the proper use of Indigenous Knowledge.
Promote awareness of customary laws and protocols and adapt Canadian law to incorporate adherence to these structures and processes. Ensure Canadian law reflects Indigenous Knowledge by supporting and respecting Aboriginal protocols for the use of natural resources.
Respect customary laws and protocols unique to each Aboriginal nation and community.
Create an exemption for intellectual and cultural properties relating to Indigenous Knowledge from the time limits
S under copyright law. N O I T I D A R T
36 I P F ND OR a P m a o p M p e B S w c a r m m o C T R A n e r a w A e n b e l u d n t o r f o r o r y a d e m e o c k e d u o i g e m IG u t u d e p s c e c i a FUTRE n é M n g t b a r e l t t i d NEOUS i t r c o e h s r e i t a e n a n i r l s r e II c i n u i t p y. e z t k c a d n i p a r s p o c c l p o e p i r f o o l a r p s e i n u m m o F i s e t c r e p o u o b a t n y t r i n p o i r p o t i r a P o y b l e t s e u g , s i l w t a r e ACTION s r e n o e R KNOWLE e c e l t i t a N u o t i l y. e g d e t a r f R s e r n e m a p s i w u t o i e m o s t t y c e o t e d i l a r a h n s n o c e p h dn a m e m , s n r u t l u c x e o , n o i t i n g o dn a r u t l u c t s r e v f l u f t o l p ot b i I . c o l n i t s DG e b n ti u l i a t i sr la la t i la g E no i t i A se ND g n i d n u F INTELCU I w i a i c n k e d E r p s r P t o n K n a r u F r O t f o n o u c u g o c r o o C r C f o n s e h n e h i s e d n u m m o e v i u s i n g s f S i h t i o e i n u m m d t r t l l w o c u r o g T i t h t a v e d s n o p t n t a d n I d r e a h o m s e r a l w t o r p r u W t e h é M g n a t u f e m i d i n t a c e s l i e v o l r o i d i e d e c l a y a r i n u e t e n a C e g i a a n a z a t i n g d a e e s s t s i i b i d n e c i c n t s t i e g s s e a C l c d r p a n o s r t t i h a n a c t a l c o e e i i v o n y i e m n p a t .n o e b e u i l f e a b - . t n I . e c e p o a n R i r g i r r o o r c s a i d t u o i s r o a t s d n a s u a e l r o p s e i f o f s l i n n e e e d a o t t i e y i r a l n s w o n K AL e t g n t a s n m e t r l c i n e e h i f o m o d d i c c l t a F e t t e e r c n o d d t n e a r l a e r y l o m o s u o h i s n e d s i w s r t c r n o s e I e s u e r e AND i w b i s n i d a s g e m a r g o r P su o n e g i d n o r t l l a u a l t l l t d n a la c i h e e n o y t i n u m a e d e d n a v h s e i r a w l a n o i t h t s n o i t a N l a u t c e g n i d r g n i n r c i t s . h c r n o i t a g w e i s e l e d n a gn i g a g n e . e g r eh t fo o r P . e h t i l i c r a e s e n e o b a CULT dn a r a o b r hc r a e s e se i t s s s e e p a s o w h n a , t u o t r a r c i u n I sd h d k r yt r fo gn i t gn i m eh de RAL t G ov e a e r e P d n a n i f i o C v o r i r p m o C t n i o t a l e n e b e l t a t n i a F PROETI t n r o t n e s t h g s w e v i c b l e h t l e l e e e r p n r a l p d i l a l d r l a l c r e c e l c e l l t o r s t i i f c m o r o f o b e t u o b a e e m l i t t a s t e n c h c f o i e a p u s a u t a u t m o o t o e r e t o a u i a m o c a c n a c i d n I n t n d n f i r t e e l o f r o f n l l m e t l l t o c i a s s o s i m c d n a r p d n a s n p i n u n o n o p s e R y p o l i i n u m t S e g . u c e m i r e r e p o c r f o m p o n n SUG y s u o n o y t t s t a t i t c t n o c r t a a r y p l o o t f i e l u i t a o e r l u o g e f a i t - n o i t r t y r a m h d n t s y s e u o s d r u s n o i y t t n r e p h g . s a l y g e t a r a r e l o i s a d a a h s ESTION i v a dn s w n a p o l d n t r i t i l i b f o eh t la n o i t d r a s e c l p s w a l i a a , v i l r dn s e i l a a s e p o n a d i r u d n e l b g . ot t c a u s i h se r s t t yt l eh . 37 FINAL REPORT PART II INDIGNEOUS KNOWLEDGE AND INTELLECTUAL AND CULTURAL PROPERTIES SUGGESTIONS FOR FUTURE ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Produce an international Fund an Indigenous think tank to resource of best practices work on issues of protection and on the protection of Indigenous control of Indigenous Knowledge. Knowledge. Include Elders, Traditional Knowledge practitioners, lawyers, entrepreneurs, professors, artists, grassroots organizations and community members affected by decisions in the think tank.
Create an Indigenous Knowledge Fund research of sui generis Institute to help communities models for the protection and develop protocols and measures control of Indigenous Knowledge. for the resolution of disputes Fund ongoing community over the protection and use of discussions of potential models. customs, teachings and symbols.
Support communities by providing resources to enforce copyright and intellectual property rights. S N O I T I D A R T
38 I N E G I D r p x e t a g e l e D k r o w s i e r e w t i y n a M o r p i r r p x e d n a t r a p e r p l u c t a N s a u Yo “ S I p A u A r p x e A s m e t h g y e k S U O N i e r S s i u t i t r p h t m a r g n o S E U m t h e e e i r a • • • s e r s f n . h t i i s s i s s i s s f o y e d r p o n e , o c n e d n i a t o n n a c , s I r o l e g n s e t a l u c n • • • • . t u A k c a L C o o o o c n r e c n s I f f e t a g e t t s e r a d e c :n n n l u o F i u n i t s i a i d i i c i o f u t i . e ( a m t I n a é M K “ p a k c a L r C n f a e r f t c e r o p m r h i e r a e h t n r e i e t c n t n e a e e h t r u o a r t i n o i t t a e e d c o n r p f o e h w x e s d a e . g d y n i t w r o p m y t i c i t n m s i a u l e m o r l y l a e v t r a p e s s r i t r p o d n t o n i d e n n e v o h s a n a p m a K o n f t r o a r p r s e f o l p e M s e d i n e m i o c t f o - k a t a e x E d e n a m w r d s a e p t d c W O N M e d n u i t n a e c n a h c t i a t s e n r o c r a t s u m t a s r t n o a a d n a r p e l s d r y r e h t s i t é e n o i t i t s c a b c a k r f r i d n e t a o t a n o i t i d a n a e e ” s s o c u k n i c o t n i t t e c i t , d a r p o o i s n o i t p s i n g n i t e r b A f s t e b o t u e s l l a f d r e g n i t u b i r o h h y s e p k t o l l o f a i f o n E u M t s p s . g n i l l e t a s s i e r t r o r u d a c r c n o i t a i o ’ c a p o e s m o l p x s m i m e t a o b A r o n t n t s r r s i r i F r r u l l a i d e v i e c d n s o h s a i s u t n l i s e i t i v i t g u o a u e t r a o g n i w t f n i t l D E L s y f o d n a d n a l a n i . e l d n o t t s s e l o p e i e l a n i g i r s t s i t r a n u p r a n a C s i t e y t i r g s t g e s o l c i t s i l o h e p s a sm t i r o t c a f g t r a s t h g i l h g i h r a , s n o i t a N s a e M s e t a g e l e D e d i i t s i t r A t a h t e h t r p c i t y l e r i t a d n a r u t l u c d n u f r a s u s s i s i t d a k c a l c i t n e l a v e s a s i , n o i t i n g o c e r d n a s i t d n a s t c d n a s n i a m c i t E G s g n i r e h t a G a c i n o r a . s s t r a c i t r u n a d e i t e r h d n a g n i s t r o f s e s d n a o e g n i t n u r p x e l e D s s e r p x e l a e r d f o e n i u n e g f p x e l a r u t l u c l a u d i v i d n i t a l e r i u n I t c e p .c i t n e h t u a o t s s l e v e L n a r p p a b s t o t s n i h t , s r e h c t a c - m a e l a r u t l u c d e i f i t n e d i n o c s i m f r s e t a g e e l a t o n s e i d o N A o e. f i l a e s s e r d t i e s e f n I e r u t l u c s n o i t u t i t d e n e t r o f m r c d e e n d n a d n a n o i t a i c e s n o i s o t n g o c e r . n o i d s a w n o i ” s t f a o t o o c n o i t i n i f e d o r p r p x e e g i o d d n a .s t s i r u o t — e h t s l a c f D s i t é M r t t p e l o r t n s e r p x e d n I e r c A r o f h T s n a e m h t p p a r a t o n u d o t u d n a a r T o n i u a o i s s e s t i m i l z i n o i e h t t n t a I T R A s i e g i e v i t a e p x e d “ h s t c o f i d a h c e m d e h t , g n i n e s u o r p t c e l f e r d n a o o c i t s i t r a n i a m ) . c t e r n o c s i u m m o c s n n o i s e e l a s . n e t f r s o l s n o i t t w m s n o b a d s e p x e s n o i d s u o s s e c c a y t i c i t K t n e r e f f i t i c h e s w e s s i n a . p d e c u d e s f t a m a e r t s s o n l a s t i f o r n r s i u f o r a K y r i e h t o i s s e r s t l u s e e h t e r a c e t C I T S n , g n i o g r e l n a n m s i t f o l w o c I n i w o l e d y t i f o ” t n s s e i d c i t h t u a b n p n e g i d u s t a e r g n r e c n , d e c e i p o t e g d e l w h t t s r i F b y r e d v u c g e n i f e d . n p i t r o f i n e e w t e u l a p p n e h n i n g i s e n i n n i s t s i t r a p x e p s s o f eg r u t l o t c i t n e et a i o M s g i e o n o c s e u o . e e n o c n i a p , d e t r o i t a N r e t o i s s e r k a m n g s e v i t c t a h t o i t i h t o d n a E l a n i o e r s r o F o i s u f X .n r e c g s t r a o t s t e k r a m s m e t i I u sr e p x e n A i t n g n i v n o e r e t s ci t s i t r a s , s n o l c b w n r e g i d E R P p m a x e u s .n s r e d n i g i r o g o f o h sn o i s s e r n , d n a f i h t p c i I o n e e l a s r i F o f r a la r u t l u tr o p n r i gn i d n a t u n a gn i p y t s i t eh t r s i t t i s ,g a ,e l c u la S t dn st f a r ci t s ci t dn a S I NO 39 FINAL REPORT • Lack of Community Control • Cultural misinterpretation and misrepresentation occurs when communities are not involved in the presentation and interpretation of their artistic and cultural expressions. • It is difficult to reclaim ownership of stories that have been recorded by researchers, anthropologists, etc.
Marketing and New Technologies • Influences of Modern Technology • The Internet and other new technologies have created significant opportunities for Aboriginal artists to network, market and explore new possibilities for artistic expression. However, these same new technologies have also contributed to the issue of appropriation, misinterpretation and misrepresentation. A major dilemma faced by artists is how to use new technologies in a manner that is respectful. • Mass Production of Arts and Crafts • First Nations, Inuit and Métis arts, crafts and jewellery are being mass-produced and sold at prices artists cannot match. • The mass production of cultural items strips the original meanings from them.
• Marketing • While the marketing of culture supports some Aboriginal families, it can also result in the commercialization and cheapening of culture. • There is a lack of markets to support genuine Aboriginal art and crafts and emerging artists have difficulty accessing existing markets. • Most markets only support traditional First Nations, Inuit and Métis art. There is a lack of market support for contemporary Aboriginal artistic expressions. • Western marketing techniques can skew traditional artistic expression by promoting one type of expression over another. For example, Inuit sculptures are now usually expected to be of animals.
Awareness, Recognition, Funding and Programming • Government • The artificial separation between language, culture (e.g. storytelling, sacred
S sites, rituals) and artistic expression leads to the erosion of First Nations, N Inuit and Métis artistic and cultural expressions. O I T I D A R T
40 • • • • • • • • • • • • • • • • r P B r e n e G p p u S C a o p o r r m e r c r A t n a B I t a e n l e D l A o c a Tr f o t B h c a e e h T o b A d n u k c a L n a c s u n a n a t U i d b O o g u o h e v e o o i d n t e r a a b r d o o g e i m f u n s o t e r o d d e t n d e c f e b l u o n t t i t a t i d c i g e c a e h l a i r a t s r i r r e r r e l y t i n u g o r l a p m e t u g r e b m t e t s i n s i t a h l u o n e t e s e s i n o f t o f o g t t h t a k v f i s r o f u P o s r r i r i v a m m o c o o t n i f e i d i b A l u c a t r W f t s a g n l u e h e f n a w f o l e l a n f w o n k s v a h t l l a f s t r o r u o d n u c n a s u l b t a a h t h r o a t i r o r o u F t o o o r n i t i c t s i t r A i d n y a b A e l r e p f o r u i n ci r a t u m m o a t t l n a e t a h t a m f s a l h o t gn i d n t e e s e t n r o b A t r g e r o t u o b i n u a h p p u t l a h c u m r o y o e d g n d i . i m l n a i h g n g i m i l a n e s d l e s m s r a r p T st s t o n g i . d f i s p s t t i k r o s n o g a u h s s e t a g e f s y o f r o e c g y. n I o r t m o i r i r o i n i d n o i s m i s i d e t a n e i g c p l l r p e a s o r i d t r o u f s o p d n t f o i t s o s r e , s l o b o b a s f l a n f o e e s e k a m s r c n i e t o l s r i F o c r o f n o m m s e n e g .s n o m c i t s i t r a g n i d n d n a s e , t a h t p i c i t r a p e c n e i r e p x e h t e h t o t s e i t i n u m m o c w - l a s e g a r u t u o v n i s r e p d n a o i t a t n e , s n r i e t d n a s r i F s a e s u o r o t s s e c c a s e i N n e l a t n u f r o t s i h o t s n o i t a g n i t i r t i s n r e c n o c g n i d u l c n i e l i h w d e e m i t v l t s n o y a m s e g a u g n a l n a s e i r a g n i d t l u c i f f i d N d e r o p p u n o i t a n i w d e i f i l a u q , n s t k , s o i t a e d , e g d e l w o n y o h t i w s i r o f e r e h t , c a t t a f o h c r a e s e r s i u s i m .c t e u c e d i s t u r e t a e r g o d n u f f o r c I , s n h t d t i u n n o t o o t r u t l I o d r e t i v e n e g i d n , l a r u t l u c r e u n y n a m h o t e s s i t i u n I e s o p m o c n i d e t o r u j w e s d e l a t o n b m u c s e u s d n a a i d n a h t g r e s b o r t s n a e f o y t l u c i f f i d s e i p x e f o m o t e r o f s i n a k c a l / d u o e l g g u v a h s t s i t r a o t n a I d e o c d e t n e l a t t é M d n d n a n u f n i a t r e c d o s r e n e n o s m e t i s s e r r o s A y r a s s e c e d e v t i a i f u m m n e u n e g i o b .s t s i t r a e c c a p s i n i d s i t é M e s b a r a . t d n a o r p s r e e u l o s , e m o f h t a i , n i g i r o m l i f n a h c e m s u e m o S n i n I y a m g n a r n o y t i n s r e o c o t o u s t s i t r a . e o c e r o s s d m l i f r a n o i t b o d o c b s w s t s i t r a l a i o t p n e g .s t c e j s a h t u e I h t i n a l h t o n i a t u f n d o r t s e c r l s e t a g e l e d , s m l i f r t o n a .s o o i t i n g d a Tr r i e s i p r e c n i d r a g e r m s i n e t f n u o u g o n o r n i s h w b u n i p m i o t u f e r a e o i t c s e g a o s n i a t t u d n a g n o i t i g n i g i r o o t y l e s o l c n K n o c p x e u f .n p u f d o n o i t c n i d o n n a d o r n i n e t f o d n o c t n a t r , n d n o s t s i t r a p n d n i s s e r l a w g p s i w t l e f a o r g d e r e f n o n d e t c e o n i l l h p e h t d e K n e g a o t s l a s s m a r g e l i p t l e f o r , .g o c t n ot h t h t u o e g w w o a e p s b i h r w s i t r a g r a e p p a n e s i o h o l o p h t s e i c ne t f o o t n h t i e h t e si ri e h t eg d e l e r w. w e ev i t i r t a se s k sa e t c ri e h t tl u s a ci t sr . s de eh t 41 FINAL REPORT SUGGESTIONS FOR ACTION
“We need to put it forward that our cultures are constantly changing and are dynamic. Artistically we need to celebrate the dynamism of our art and of our people.” — Traditions delegate
Artists bear a tremendous responsibility because they play such an important role in cultural transmission and in awakening the people. As one delegate explained:
In Tlingit culture parents would nurture talent from a young age, because it was recognized as important to be a carrier of stories, a carrier of culture. Everything sprang from artistic expression. Artists in training would not necessarily have to hunt and fish; others would care for them. We have come full circle. Artists must be activists for art, and we must elevate artists, because they are the voice.
Delegates identified three types of recommendations for action: those that are the responsibility of First Nations, Inuit and Métis communities; those that are a shared responsibility between governments and communities; and those that are the responsibility of federal, provincial and territorial governments. S N O I T I D A R T
42 I T R A P NDI c m g c A e R e r n o t b o r r o E c e p o M m a s E L P F a D n u m m o C h t u A r a M e d l E a e e a b m y l u n o a o l x d n b o s r i t u i r o b t a f s a i l n p x a t s o r v e e t a t n e d n i v q w s n i r p o o c s c t b h t o i h e k i u i v GNEOUS e l p n l b l e u p u a t t o n b z i l i r o n e o t a m s s e i r t c e r y, n g o i n o u m m o y e d e N i l e r i t e k i g p o i l p p n s t s e m h s r p s r l a s l l a e a h s i t n e i z , g a m I s a e n i k t u ) d o o i t d a i z II r e a c o s o c i t l a n o n n a t r n a a v i e d e n o h t h i t t r n i a p s n b d n w o g o d n a t r a t e k r i n a p o t i .e l a i i t o i t e u m m . i l e h t u o t r a n u d n o c g n n i c u s b A i t t n h n e t y o f m t a d t a e r c o t n , s s e i i i c a l n o c i t h t t s i t d t i r o t a t u e k a r p n I r r o R i a m . g . e ( t i KNO u m ( l o r g n m e t f q p e i , s r i e d a r s g n o i yt r o e c n a i n y o i a s e s e u i u s n o t r n e s e i g i u o Y u o s a u s e c o n i l a g e y t n s s n n o t n t t r o p . s n o p r t f i , h i s d a r b o l a n r o i t n a h t d .s e g o t o n a e t a m s i n i a u s .) . c t e a n o i t i d a WLEDG d n a r e l , c n o f o t g n i t e h t . o n i a t r o t ht d s e s d yr a l e h E ci t s i t r a p p i t i w e N f a e j l a e i r e d l r p h t é M s i t r n a i b i o s e i g a i r r o a e w p s a ro f la n e t o k s r e l l a ri e e h t yt i l i b dn a si t gn u o y t , ci t i l l s e l l dn s l l i s l E tc s i t l o n h c e T e y,r e i A . se s ND A a t f o D o h t u RTISC v e h S e d n I s e i g o l e u s n e d re a n o g i t p r c i e e g u o n i u s u h t e R EXPRSION d i e . e s e n o p s r l y s i e n a m p s p o r p s l o b i b i s f r o e t a i r d n a e h t i t i l SU e s u se n o c i n a G d s ESTION G ov m i r p p a x e s E r t d n a r a f o r p t x E r p y s c S e h l p e d n m o e n r e d a m t r o p m o m o k e p s o p a a l b u 2 e a c i i l b é M m r o c r p o l o t 1 0 m o o p t a r o p e h t i FOR u s e t t r e s a s i t n o i n e e i h i n 0 f i d n o c i l n f o t s o t a a m .s c n a n t t W p n i l u c c i n o i t o y a s i e i F f o o p a s d i s n FU l s t i l i b i s n o p s e R n t n i i s r A o u t m e l i t a r s b m u c n o o b r h t e t t i d TURE r e e r a o n u t r f o a N x a f t s n i r c s o a n e g u o l e l O a f i i r e r o r r n i g i o i t t r u o n o e t t i i p m y i a o i w a s e n t u a n m h m . s l u s n l a a n ACTION t g a r e d e f s t s s e n e r a h dn u o r a A eh n e h , g n i . s c i e s t r a l la n i g i r o b e I n i m t i u ci t ri e h t ot se i t la o p s t r , 43 FINAL REPORT PART III INDIGNEOUS KNOWLEDGE AND ARTISTIC EXPRESSION SUGGESTIONS FOR FUTURE ACTION
Community Responsibilities Shared Responsibilities Government Responsibilities
Awareness, Recognition, Funding and Programming Recognize and support the role Change legislation to recognize and work of artists as carriers that access by Aboriginal of culture. peoples to the natural resources necessary for traditional artistic and cultural expression (e.g. raw materials for making baskets, timber, wild meats) are treaty and constitutional rights that must not be infringed.
Create more opportunities Canadian Heritage should and venues for storytelling promote the diversity and in communities. excellence of First Nations, Inuit and Métis artistic and cultural talent nationally and internationally.
Increase awareness of traditional Include diverse First Nations, cooking practices and local Inuit and Métis understandings foods and their link to health. of artistic expressions in funding criteria.
Lobby for adequate resources, Increase awareness of funding culturally safe spaces and sources, including application opportunities for Indigenous processes, for artists. artistic expression.
Create a Community Liaison Officer position within Canadian Heritage to assist artists through proposal-writing workshops and similar activities. S
N Encourage adequate nurturing O I
T of, and compensation for, I
D Aboriginal artists. A R T
44 I P ND m m o C T R A IG NEOUS I I i n u I y t e R KNOWLE p s s n o b i DG l i t i E i A se ND A RTISC S d r e a h R EXPRSION o p s e b i s n i l i se i t SUG G ESTION G ov e m o C n I g e a e u s e a C i u t s d n t s x e u p p l p n u a a n r n l i a d c n l b l b t o t r C r o i d o , s e m e r a i i i h s r FOR h s h s n f a a l t c n d a i f t r i i n c n o s i n g n g n e e H M p t r a d M e r é t FU p a n o p s e R i i r a t u s a t n t r h g o r a i t r k r t s g e e s a TURE i p p i t s a N g e t s a N d r e t s o a s a i F t n i r s m t b h s i i i t s n c o i t g n o r y n i o i s t s u o n . ,d r a o B ACTION s p o - -e r g a l a i t i l i b la n o i t u t s n o i t a N l dl r a r A r A ts i t dn a st st se , 45 FINAL REPORT ADVISORY GROUP’S CLOSING REMARKS
In preparing for Traditions: National Gatherings on Indigenous Knowledge , we were acutely aware of the importance of our task. First Nations, Inuit and Métis peoples have a profound responsibility to nurture and celebrate the vast knowledge that our ancestors have passed on. Our cultural beliefs, traditional practices on our traditional territories and artistic expressions define our societies and are crucial to their survival. We were also aware that, while Indigenous peoples believe in sharing knowledge, they are responsible for ensuring that it is protected against misuse or appropriation. Traditions allowed us to discuss these and other important issues with other Indigenous peoples, to learn from each other’s insights and experiences, and to devise new ways to plan for the future with the support and collaboration of representatives from various levels of government, including our own Indigenous governments.
Traditions was an important opportunity to discuss the key issues concerning our ways of knowing, our relationships with the land, various forms of artistic expression, cultural appropriation, and repatriation. As this report highlights, two other issues that are very close to the hearts of Indigenous peoples are language revitalization, which underlies so many other issues, and the need for greater recognition and protection of the knowledge and wisdom of Elders as leaders, guides and educators. An important outcome of Traditions is the acknowledgement that Aboriginal nations, communities and governments all have distinct responsibilities for action and accountability for results as well as a responsibility to build partnerships to create change. Each also has customs and appropriate protocols for engagement.
From the early planning stages we used Venue, Action, Language and Song (VALS) for building partnerships with each other and with the Department of Canadian Heritage. VALS consists of principles and discussion protocols that integrate different cultural forms of decision-making, and that create an opportunity for dialogue that respects First Nations, Inuit and Métis practices and protocols. The concept of the circle was a guiding principle that is shared among many Aboriginal communities. In collaboration with Elders from host nations and communities, a process for discussion was developed for each of the Gatherings to encourage the development of a format that was relevant and respectful of the cultural protocols of our hosts.
We believe that those associated with the National Gatherings were involved because of their dedication to open and constructive dialogue leading to decisions for action and
S accountability, and because of their commitment to establish more harmonious and N productive relationships between Indigenous and non-Indigenous people in Canada. O I
T We extend our gratitude to the Department of Canadian Heritage and to all of the delegates I
D from across Canada. Their shared and fundamental belief in the importance of recognizing, A
R valuing and protecting Indigenous Knowledge in all its forms made these Gatherings T possible.
46 N O C NO I S U L C o n k n i r a e h r T n I r i F t a r a e l c h t l c n o c f o r T l u c h t … “ k r o w i r e H o h w i r b r T p o e p e s e t a d a d a d a a r u c c a I t s n o c u t g n i g n n e l w e g a t r c t t i i i i d e h t e l s e r s i t a N e h u e v a h i t i t i t t s t s e m u l c t e g o s o , d e d , s o n e g d n a e g d o o o t a t a r sn sn s n r s d n a n o t o t t n e m e s e i s n o i t s e u q o g a s l e o e p r e h s d a o : , n o p o s n o p d n a s u a G e d , s c t r b i u b y a n o i t a N i h e m o s e g r n e e l i u n I a o t r s K e l p f e t r e h l . w a e o d w o n w g f a i i l n e d i h W r e i b s t a n i m c e s i r b e t o b s t i e. r e h n t s e l g n w m g o t e m o d a t r i a i t o e l n i r e t t y t : s e s i r a e l g n e k e l d n s d e d n u m o c . s e d a h g d g e h t a G s h t r o f r e h t e T . e a s i h t W e h t é M e l v e a h t a r r n I k e e u o b e s ’ t I n o i t a l e n u m e g s r n i a e n o i t i d s s e t a s i t t r a p e r p k n a h t n o i t c d n h t y n a m g n i d n a t t a t p o r t l l a s a h h w s g n i e – a y t i a s e t a g e l e d d e n u t r o p f o s o m s i r u t u f s t i t a e g u h e m s p i h s n e e b n o c : s s l l a f r a e l c h t v r e v e t a h t n i n o s e c i o r o f t a N e r a n a e t f o g r t e r p p a y t i r u o j I s i h t . s m e n o y o t b l o d e t r a p m i o n e g i d n e r n y l t a h t r a h s n o i t e m o s n e e w t e w o y d n a o t h i s n o p s s e i t i n u m m o c r e v o t a h t u o y. e n r p o r a e r l a d e r i p e o h w s i n n g o c e r e v o g o g a G d u l c d e t a i r e h t , t r o h t e h t g n i h , s e g n e l l a h c e W s u e h t t a i e yt i l i b i r e h t o t e m a c g n s e s y a w e e m i t e h t o r p t a n e m n z i e w n K u f s i l a r e d e e t s u m s t y h t l a e h n a C w o s g n o n o i t c e t h a G o l a n ”. t d n a l l p o o t o o t h t a o t d e l n a i d a — h t h t p e r n ? o o “ o e o m d h n i r e d n a g n b o g e eg o g e o t a h t - e n r T e e h t o n A , n e s e r e v l l A E n I d n r e v v o b r p s a w d l a u c s i s g r e g e g a t i r e H o t u - e z i s i d d o f n e v i w , s r e w o i t a v r e s e r n i g i r , n e m n h t t i u o n e g e n e w r n e m y.a n a e h t v i t a t o i s s u n o i h e s t i f d n h c i r r a d h C e v a e s l a a b o v t s t s e n k a t r e . d n i s ” l l a - , s f e i d n a n a l s o n p s e c i s e l c r i c k c i l a b l e d h t W w p s e r n o n K o r n e e w h e s e g a u g e k n a e c t b A o o s e t s i n i M t a g e . e p a c n n i f h e w o s e s s e w n i t c e d n e t t a e v a u s u l o b n A e g d e l h t d h s la n i g i r w y t i c a n o i t h c c o i e o v a s o a C g n i r a e h h t n a g u e h t d e d s r e – y s r na i d a n e eh t dr a d re o l u f s d n a s h , h o t se v l e p a .d r a e t ne s eh 47 FINAL REPORT APPENDIX A: SCHEDULE OF TRADITIONS: NATIONAL GATHERINGS ON INDIGENOUS KNOWLEDGE MAY 3-JUNE 24, 2005
1. Rankin Inlet, Nunavut May 3-5
2. Edmonton, Alberta May 10-12
3. Penticton, British Columbia May 17-19
4. Wanuskewin, Saskatchewan May 25-27
5. Yellowknife, Northwest Territories May 31-June 2
6. Wendake, Quebec June 7-9
7. Eskasoni, Nova Scotia June 14-16
8. Six Nations, Ontario June 22-24 S N A O x I i T d I n D e p A p R T A
48 R P E R P P A X I D N E N E S E * r P F r P F r e v O d n a i i e r u g e r u g r o p o r o p o T for he i t é M 0 4 orga Gov 0 t t s N O I T A T :B :A n o i n o i niz ernment/Non- l e d l p o e p : B at e ions a g f o f o e e t O I T R O P O R P s outs s v o G r i F f r n e t t a m o Aboriginal ide t s r e v e any d e d t a N m n r e Fi lev T A y Par rst Com e h t n e i v o r p categor (25 s n o (31 ti N of t h g i e Gov cipant ati 2) Ab d n a go e c n i unity , 9) T y ons ver ern In n I t (42 ori (27 includes G H uit nment s d n a i u t a ginal men C ) ) m o r e h E t A N o t i r r e t . t/ a Métis (5 , s g n i al m d n H T A G 2) u non-Abriginal n L M y.r n i t i Non-A é u l c y G t s i ov n i d a P (7 ernm bor D r g N I R E 6 t l e delgat r i F ) c i i ginal en a g e p i t s t a / n o i t a N es t t n se , including SG s , s n I u thos t i e w ho work
49 Appendix B Figure C:
Regional Representation
Atlantic (10%)
Western (28%) Quebec (13%)
Prairie and Ontario Northern (22%) (27%)
Figure D:
Distribution of Delegates by Province of Origin
100 91 90
80
70 62 60 53
50 45 40 40 36 32 30 21 20 S N 10 10 B 8 9 O
10 x I
5 i T d I n D 0 e p A BC AB YT SK MB NT NU ON QC NB PEI NFLD NS p R A T
50 n e G F t To F 10 15 20 25 30 35 40 0 5 i i e r u g e r u g a r e d Edmonton l 25 r e d n e G :E :F 32 D r t s i Es 25 u b i s i D kasoni 27 n o i t F b i r t emal 5 % Penticton t u 19 f o e o i 35 e D n e l o f a g 23 r Rankin Inlet l l A e t 24 Mal 4 s 5% G y b e Six t a 28 Nations h G r e a 37 t n i h e sg Wanus r n i 29 g kewin 19 Wenda 24 20 ke Yell 19 owknife 36 Female Male
51 Appendix B APPENDIX C: BREAKDOWN OF PARTICIPATION AT THE GATHERINGS Over 100 of the delegates in attendance at the National Gatherings were representatives of federal, provincial and territorial governments. The following institutions participated:
Federal Departments and Agencies
• Canadian Heritage • Justice Canada • Industry Canada • Law Commission of Canada • Parks Canada Agency • Department of Indian Affairs and Northern Development • Environment Canada • Health Canada • Privy Council Office
Canadian Heritage Portfolio Organizations
• Canada Council for the Arts • Canadian Race Relations Foundation • Canadian Museum of Civilization • Museum of Science and Technology • Museum of Nature • Canadian Conservation Institute • Canadian Heritage Information Network
Provincial / Territorial Governments
• Government of Nunavut • Government of Alberta • Government of Saskatchewan
S • Government of Manitoba N C
O • Government of the Northwest Territories x I i T d I n D e p
A Provincial / Territorial Ministers p R A T • Hon. Pearl Calahasen, Alberta
52 • Hon. Charles Dent, Northwest Territories