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Guide to Indigenous Organizations and Services in Alberta (July 2019)
frog Guide to Indigenous Organizations and Services in Alberta Page 2 For additional copies of the Community Profiles, please contact: Indigenous Relations First Nations and Metis Relations 10155–102 Street NW Edmonton, Alberta T5J 4G8 Phone: 780-644-4989 Fax: 780-415-9548 Website: www.indigenous.alberta.ca To call toll-free from anywhere in Alberta, dial 310-0000. To request that an organization be added or deleted or to update information, please fill out the Guide Update Form included in the publication and send it to Indigenous Relations. You may also complete and submit this form online. Go to www.indigenous.alberta.ca and look under Resources for the correct link. This publication is also available online as a PDF document at www.indigenous.alberta.ca. The Resources section of the website also provides links to the other Ministry publications. ISBN 978-0-7785-9868-8 PRINT ISBN 978-0-7785-9870-8 WEB ISSN 1925-5179 PRINT ISSN 1925-5287 WEB Guide to Indigenous Organizations and Services in Alberta Page 3 INTRODUCTORY NOTE This Guide provides a list of Indigenous organizations and services in Alberta. Also included are national and umbrella organizations with offices located elsewhere. The Guide is compiled and produced by the Ministry of Indigenous Relations in order to provide contact information for these Indigenous organizations and services. Listings are restricted to not-for-profit organizations and services. The information provided in the Guide is current at the time of printing. Information is subject to change. You are encouraged to confirm the information with additional resources or with the organization. -
Toronto Has No History!’
‘TORONTO HAS NO HISTORY!’ INDIGENEITY, SETTLER COLONIALISM AND HISTORICAL MEMORY IN CANADA’S LARGEST CITY By Victoria Jane Freeman A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of History University of Toronto ©Copyright by Victoria Jane Freeman 2010 ABSTRACT ‘TORONTO HAS NO HISTORY!’ ABSTRACT ‘TORONTO HAS NO HISTORY!’ INDIGENEITY, SETTLER COLONIALISM AND HISTORICAL MEMORY IN CANADA’S LARGEST CITY Doctor of Philosophy 2010 Victoria Jane Freeman Graduate Department of History University of Toronto The Indigenous past is largely absent from settler representations of the history of the city of Toronto, Canada. Nineteenth and twentieth century historical chroniclers often downplayed the historic presence of the Mississaugas and their Indigenous predecessors by drawing on doctrines of terra nullius , ignoring the significance of the Toronto Purchase, and changing the city’s foundational story from the establishment of York in 1793 to the incorporation of the City of Toronto in 1834. These chroniclers usually assumed that “real Indians” and urban life were inimical. Often their representations implied that local Indigenous peoples had no significant history and thus the region had little or no history before the arrival of Europeans. Alternatively, narratives of ethical settler indigenization positioned the Indigenous past as the uncivilized starting point in a monological European theory of historical development. i i iii In many civic discourses, the city stood in for the nation as a symbol of its future, and national history stood in for the region’s local history. The national replaced ‘the Indigenous’ in an ideological process that peaked between the 1880s and the 1930s. -
Local Alberta Treaties, Metis Nation of Alberta Regions, Metis Settlements, and Indigenous Nations Acknowledgements
Local Alberta Treaties, Metis Nation of Alberta Regions, Metis Settlements, and Indigenous Nations Acknowledgements Prepared for the Alberta Council of Women’s Shelters and their members by Lewis Cardinal, March 2018 Contents ACWS Acknowledgments 4 Traditional Land Acknowledgments 4 On Reserve Member Recognition 4 Why we do Treaty Acknowledgments 5 Local Alberta Treaties, Metis Nation of Alberta Regions, Metis Settlements, and Indigenous Nations Acknowledgements 6 Banff 6 Bow Valley Emergency Shelter 6 Brooks 6 Cantera Safe House 6 Calgary 6 Kerby Rotary Shelter 6 YWCA Sheriff King Home 6 The Brenda Strafford Centre for the Prevention of Domestic Violence 7 Discovery House 7 Sonshine Centre 7 Calgary Women’s Emergency Shelter 7 Camrose 8 Camrose Women’s Shelter 8 Cold Lake 8 Dr. Margaret Savage Crisis Centre 8 Joie’s Phoenix House 8 Edmonton 8 SAGE Senior’s Safe House 8 WIN House 9 Lurana Shelter 9 La Salle 9 Wings of Providence 10 Enilda 10 Next Step 10 Sucker Creek Emergency Women’s Shelter 10 Fairview 10 Crossroads Resource Centre 10 Wood Buffalo Region 11 Wood Buffalo Second Stage Housing 11 Unity House 11 Grande Cache 11 Grande Cache Transition House 11 Grande Prairie 11 Odyssey House 11 Serenity Place 12 High Level 12 Safe Home 12 High River 12 2 | Page Rowan House Emergency Shelter 12 Hinton 12 Yellowhead Emergency Shelter 12 Lac La Biche 13 Hope Haven Emergency Shelter 13 Lynne’s House 13 Lethbridge 13 YWCA Harbour House 13 Lloydminster 13 Dolmar House 13 Lloydminster Interval Home 14 Maskwacis 14 Ermineskin Women’s Shelter 14 Medicine Hat 14 Musasa House 14 Phoenix Safe House 14 Morley 14 Eagle’s Nest Stoney Family Shelter 14 Peace River 15 Peace River Regional Women’s Shelter 15 Pincher Creek 15 Pincher Creek Women’s Emergency Shelter 15 Red Deer 15 Central Alberta Women’s Emergency Shelter 15 Rocky Mountain House 15 Mountain Rose Women’s Shelter 15 Sherwood Park 16 A Safe House 16 Slave Lake 16 Northern Haven Women’s Shelter 16 St. -
The Spirit and Intent of Treaty Eight: a Sagaw Eeniw Perspective
The Spirit and Intent of Treaty Eight: A Sagaw Eeniw Perspective A Thesis Submitted to the College of Graduate Studies and Research in Partial Fulfillment of the Requirement for a Masters Degree in the College of Law University of Saskatchewan Saskatoon By Sheldon Cardinal Fall 2001 © Copyright Sheldon Cardinal, 2001. All rights reserved. PERMISSION TO USE In presenting this thesis in partial fulfillment ofthe requirements for a graduate degree from the University ofSaskatchewan, I agree that the Libraries ofthis University may make it freely available for inspection. I further agree that permission for copying ofthis thesis in any manner, in whole or in part, for scholarly purposes may be granted by the professor or professors who supervised my thesis work or, in their absence, by the Head ofthe Department or the Dean of the College in which my thesis work was done. It is understood that any copying or publication or use ofthis thesis orparts thereoffor financial gain shall not be allowed without my written permission. It is also understood that due recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of any material in my thesis. Requests for permission to copy or to make other use ofmaterial in this thesis in whole or part should be addressed to: The Dean, College ofLaw University ofSaskatchewan Saskatoon, Saskatchewan S7N5A6 1 ACKNOWLEDGEMENTS There are a number ofpeople that I would like to thank for their assistance and guidance in completing my thesis. First, I would like to acknowledge my family. My parents, Harold and Maisie Cardinal have always stressed the importance ofeducation. -
The Failure of Federal Indigenous Healthcare Policy in Canada
POLICY BRIEF Issue 86| February 4, 2021 The Failure of Federal Indigenous Healthcare Policy in Canada By Mike Gouldhawke LATE LAST MONTH, the federal government held two days of meetings on developing Indigenous health care legislation. These virtual meetings included some, but not all provincial and territorial health ministers, along with First Nations, Inuit and Métis Nation representatives, including Indigenous doctors, and was partly in response to the racist treatment and death of Joyce Echaquan of the Atikamekw Nation in a Quebec hospital in September of last year. If and when this legislation materializes, it will be a first in Canadian history. This country has never developed a law around Indigenous health care. As the process of development goes on, there are a variety of challenges, historically and contemporary, as well as previous calls for reform and for Canada to live up to its obligations, that should be addressed. This Brief outlines the compounding crises, and the resistance, that have constituted Indigenous healthcare in this country. Re-Prioritizing Health Policy in Canada Despite these recent meetings on developing Indigenous health legislation, and the First Ministers’ meeting in December of 2020 which prioritized the COVID-19 pandemic, federal Indigenous health policy has fallen by the wayside for decades. The 2004 Health Accord between the federal government and provinces and territories included a 10-Year Plan on improving Indigenous health, co-developed with Indigenous representative organizations, but it expired in 2014 and has yet to be replaced, despite repeated promises from the Liberal government. The Canadian Health Coalition, in a 2017 report, called the “lack of progress on closing the health gap for Aboriginal people” the most egregious of the 2004 Health Accord’s failings. -
University of Alberta Perceptions and Parameters of Education As A
University of Alberta Perceptions and Parameters of Education as a Treaty Right within the Context of Treaty 7 Sheila Carr-Stewart A thesis submitted to the Faculîy of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Educational Administration and Leadership Department of Educational Policy Studies Edmonton, Alberta spring 2001 National Library Bibliothèque nationale m*u ofCanada du Canada Acquisitions and Acquisitions et Bibliographk Services services bibliographiques 395 Wellington Street 395. nie Wellington Ottawa ON KIA ON4 Oîîawa ON K1A ON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantid extracts fkom it Ni la thèse ni des extraits substantiels may be printed or othenirise de celle-ci ne doivent êeimprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation . In memory of John and Betty Carr and Pat and MyrtIe Stewart Abstract On September 22, 1877, representatives of the Blackfoot Confederacy, Tsuu T'ha and Stoney Nations, and Her Majesty's Govemment signed Treaty 7. Over the next century, Canada provided educational services based on the Constitution Act, Section 91(24). -
The Negotiation and Implementation of Treaty 7, Through 1880
University of Lethbridge Research Repository OPUS http://opus.uleth.ca Theses Arts and Science, Faculty of 2007 The negotiation and implementation of Treaty 7, through 1880 Robert, Sheila Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2007 http://hdl.handle.net/10133/619 Downloaded from University of Lethbridge Research Repository, OPUS THE NEGOTIATION AND IMPLEMENTATION OF TREATY 7, THROUGH 1880 Sheila Robert B.A., University of Lethbridge, 2004 A Thesis Submitted to the School of Graduate Studies Of the University of Lethbridge In Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS Department of Native American Studies University of Lethbridge LETHBRIDGE, ALBERTA, CANADA © Sheila Robert, 2007 The objective of this thesis is to examine the archival documents that may be considered by the Supreme Court of Canada if the Treaty 7 Nations were to challenge the Federal Government on the Treaty’s content and meaning. The impetus for this thesis is two-fold. Firstly, recent decisions by the Supreme Court of Canada, in relation to Aboriginal historical treaties, have demonstrated a shift towards legally recognizing the sovereignty of First Nations. As more First Nations challenge the Federal Government on their fulfillment of treaty obligations, Supreme Court decisions will become more elaborate and exhaustive, providing many Nations with an opportunity to address treaty concerns in a more substantive manner than in the past. Secondly, the Blackfoot are my neighbours and I am very honoured to relay -
Treaties in Canada, Education Guide
TREATIES IN CANADA EDUCATION GUIDE A project of Cover: Map showing treaties in Ontario, c. 1931 (courtesy of Archives of Ontario/I0022329/J.L. Morris Fonds/F 1060-1-0-51, Folder 1, Map 14, 13356 [63/5]). Chiefs of the Six Nations reading Wampum belts, 1871 (courtesy of Library and Archives Canada/Electric Studio/C-085137). “The words ‘as long as the sun shines, as long as the waters flow Message to teachers Activities and discussions related to Indigenous peoples’ Key Terms and Definitions downhill, and as long as the grass grows green’ can be found in many history in Canada may evoke an emotional response from treaties after the 1613 treaty. It set a relationship of equity and peace.” some students. The subject of treaties can bring out strong Aboriginal Title: the inherent right of Indigenous peoples — Oren Lyons, Faithkeeper of the Onondaga Nation’s Turtle Clan opinions and feelings, as it includes two worldviews. It is to land or territory; the Canadian legal system recognizes title as a collective right to the use of and jurisdiction over critical to acknowledge that Indigenous worldviews and a group’s ancestral lands Table of Contents Introduction: understandings of relationships have continually been marginalized. This does not make them less valid, and Assimilation: the process by which a person or persons Introduction: Treaties between Treaties between Canada and Indigenous peoples acquire the social and psychological characteristics of another Canada and Indigenous peoples 2 students need to understand why different peoples in Canada group; to cause a person or group to become part of a Beginning in the early 1600s, the British Crown (later the Government of Canada) entered into might have different outlooks and interpretations of treaties. -
Perspectives of Blackfoot Confederacy People
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2021-03-02 Indian Residential Schools: Perspectives of Blackfoot Confederacy People Fox, Terri-Lynn Fox, T.-L. (2021). Indian Residential Schools: Perspectives of Blackfoot Confederacy People (Unpublished doctoral thesis). University of Calgary, Calgary, AB. http://hdl.handle.net/1880/113142 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY Indian Residential Schools: Perspectives of Blackfoot Confederacy People by Terri-Lynn Fox (Aai’piihkwikomotaakii) A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN EDUCATIONAL RESEARCH CALGARY, ALBERTA MARCH, 2021 © Terri-Lynn Fox 2021 English Abstract This qualitative research project explored two main themes: the Indian residential school (IRS) settlement agreement for survivors of federally funded and church-run institutions, and the participants’ perspectives (N = 16) on the apology to the survivors and subsequent generations that have been affected. I focus on the First Nation population of southern Alberta, specifically the Blackfoot Confederacy (Siksikaitsitapi). I use a Siksikaitsitapi lens and methodology on their experiences at an IRS, the IRS settlement, the Canadian government’s apology to former students, and the status of reconciliation as a whole. -
C O M M U N I
infinite landscapes infinite possibilities WHEATLAND COUNTY COMMUNITY profile DRAFT DRAFT 3 . Welcome from the Reeve 4 . Introduction 5-9 . The Building of Wheatland County 6-9.. .. .. .. .. .. .. .. .. History, the Hamlets, and Localities 10-21 . Invest in Wheatland County 11 .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Location 11 .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Climate 12-17 .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Demographics 12 . Population and Growth 12 . .Age Profile The information in this document is subject 13 . Language & Ethnicity to change without notice and as data is 14 . Population Mobility obtained this document will be updated 15-16 . .Income 16 . Level of Education contents and reproduced . 16-18 .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..Labour Force 16 . Key Indicators It is advised that the reader verify all data 17 . .Place of Work 17 . Labour by Occupation before making any decisions or conclusions 18 . Business Counts by Industry based on any of the information contained 19-20 .. .Building & Development Related Fees (2020) in this document . 19-20 . .Planning & Development Fees 21 .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Logistics 21 . .Highways This version was compiled and produced in 21 . .Rail Services March 2020 . For the most recent version of 21 . .Airports the Community Profile, visit: www .infinitewc c. a . 22-38 . .Living in Wheatland County 23-27 .. .. .. .. .. .. . -
One Battle at a Time
One Battle at a Time By: Brianne Fujimoto-Johnston In 1830 on an unknown date by the Belly River, a hero was born. Chief Crowfoot was born in the Blood (Kainai) tribe but grew up with the Blackfoot (Siksika). His parents gave him the name Astoxkomi (Shot Close) at birth. He was given many names over the years until he received the name Isapo-muxica meaning Crow Big Foot which was later shortened to Crowfoot. Only a few months after Crowfoot was born his father Istowun-eh’pata (Packs a Knife) died in a raid on the Crows. Crowfoot’s mother Axkahp-say-pi (Attacked towards Home) was left alone to raise her 2 children; Crowfoot and his younger brother Mexkim- aotani (Iron Shield). A few years later in 1835, Axkahp-say-pi remarried Akay-nehka-simi (Many Names). Before the age of 20, he went to battle 19 times (but unfortunately was injured 6 times). In 1865, he became the chief of the Big Pipes Band. Later in 1870, he became one of the three head chiefs of that tribe. Being the leader he was he made peace with the Cree. He later adopted a Cree named Poundmaker, who became a leader of his own people. During a Cree raid he rescued missionary Sir Albert Lacombe. Crowfoot also had 3 other children who were girls. He lost most of his kids at young ages to smallpox and tuberculosis. He had numerous wives. On September 12, 1877, Colonel Macleod and Lieutenant-Governor David Laird drew up Treaty 7. Crowfoot took a step forward and persuaded other chiefs to sign the Treaty. -
Indigenous Temporal Priority and the (De)Legitimization of the Canadian State: a Book Review of on Being Here to Stay
Decolonization: Indigeneity, Education & Society Vol. 4, No. 2, 2015, pp. 134-144 Indigenous temporal priority and the (de)legitimization of the Canadian state: A book review of On Being Here to Stay Scott Kouri1 Child and Youth Care, University of Victoria Michael Asch. (2014). On being here to stay: Treaty and Aboriginal rights in Canada. Toronto: University of Toronto Press. 217 pp. $24.95 Keywords: settler colonialism; Indigenous-settler relationships; treaty and Aboriginal rights; Indigenous sovereignty; Canadian politics; incommensurablility Introduction In the 1997 Delgamuukw decision, Chief Justice Antonio Lamer stated, “We are all here to stay” (Delgamuukw v. British Columbia, para. 186). Michael Asch, in On Being Here to Stay: Treaty and Aboriginal Rights in Canada, devotes over 200 pages to the question of “what, beyond the fact that we have the numbers and the power to insist on it, authorizes our being here to stay” (p. 3)? Throughout the book, the ‘we’ of Asch’s question toggles almost imperceptibly. At times it refers to the Canadian state and at other times to the settler population. In the end, Asch 1 I would like to thank the reviewers and editors at Decolonization: Indigeneity, Education & Society for their insightful commentary, which significantly helped the development of this review. 2015 S. Kouri This is an Open Access article distributed under the terms of the Creative Commons Attribution Noncommercial 3.0 Unported License (http://creativecommons.org/licenses/by-nc/3.0), permitting all non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited. On Being Here to Stay: A Review 135 dismisses the legitimacy of the former to preserve the future of the latter.