TEACHING GUIDE 1 KC Adams 18 Bonnie Devine 35 Jade Nasogaluak Carpenter 2 Kenojuak Ashevak 19 Rosalie Favell 36 Marianne Nicolson 3 Shuvinai Ashoona 20 Vanessa Dion Fletcher 37 Shelley Niro 4 Rebecca Gloria-Jean Baird 21 Lita Fontaine 38 Jeneen Frei Njootli 5 Mary Anne Barkhouse 22 Melissa General 39 Nigit’stil Norbert 6 Christi Belcourt 23 Tanya Harnett 40 Daphne Odjig 7 Rebecca Belmore 24 Maria Hupfield 41 Jane Ash Poitras 8 Jaime Black 25 Ursula Johnson 42 Annie Pootoogook 9 Lori Blondeau 26 Bev Koski 43 Sherry Farrell Racette 10 Heather Campbell 27 Nadya Kwandibens 44 Sonia Robertson 11 Joane Cardinal-Schubert 28 Mary Longman 45 Pitaloosie Saila 12 Lianne Marie Leda Charlie 29 Amy Malbeuf 46 Jessie Short 13 Hannah Claus 30 Teresa Marshall 47 Skawennati 14 Dana Claxton 31 Meryl McMaster 48 Jackie Traverse 15 Ruth Cuthand 32 Caroline Monnet 49 Jennie Williams 16 Dayna Danger 33 Lisa Myers 50 Terri-Lynn Williams-Davidson 17 Patricia Deadman 34 Nadia Myre Cover: Daphne Odjig, The Indian in Transition, 1978 CONTENTS Introduction 5 Ways of Looking 8 Gifts from the Land 11 Seasonal Patterns and the Four Directions 12 Nuliajuk in Mourning 14 Wampum Belts Marking Treaties 16 The Flower Beadwork People 18 Indigenous in the City 20 Indigenous Resilience 22 Indigenous Art and Activism 24 Inspired by Actual Events 26 Looking In/Looking Out: Portraiture 28 History/Herstory: The Artists of Resilience 30 Pathways to Understanding 31 Building Relationships 34 resilienceproject.ca 3 INTRODUCTION PURPOSE OF THE TEACHING GUIDE For most Canadians, the intergenerational understanding of Indigenous The purpose of this guide is to assist teachers, from kindergarten to histories and culture has been influenced by the Hollywood movies of grade 12, in integrating Indigenous themes, knowledge, history and the 1950-60s. Known as “Westerns”, these movies presented the Indian contemporary realities into the classroom. The Resilience art cards can Wars of the Central Plains and Indigenous resistance to colonization be used to spark dialogue, questioning, critical thinking, research and as negative. This narrow racist view has resulted in stereotyping of understanding. They can also be used to help students create their Indigenous Peoples. It has also given rise to pan-Indigenous Plains own original artworks and develop an awareness and connection with teachings, art and ceremonial practice. In geographic areas where contemporary Indigenous visual art. The suggested discussion points and Indigenous Peoples experienced significant cultural loss, teachings activities are meant to engage learners with the artwork, introduce ideas and practices may be imported from other Indigenous groups. that the artwork expresses, and develop an understanding of how art For example, the Plains version of the pow wow dance is now reflects culture and diverse identities that have Indigeneity at their centre. found across North America. (Elder Albert McLeod, 2019) The Resilience art cards will introduce students to artworks by Indigenous women artists in Canada who work in a variety of forms and traditions. For too long, our artistic role models have been colonial, historical and exclusively male. The Resilience art card images can be used to expose students to a wide range of traditional and contemporary art practices, create pride in artists who create in this time and place, and celebrate Indigenous cultural producers. By using these art cards, you are doing important and essential work. You are responding to Call to Action #62 of the Truth and Reconciliation Commission of Canada: We call upon the federal, provincial, and territorial governments, in consultation and collaboration with Survivors, Aboriginal peoples, and educators, to: Make age- appropriate curriculum on residential schools, Treaties, and Aboriginal peoples’ historical and contemporary contributions to Canada a mandatory education requirement for Kindergarten to Grade Twelve participants.1 You are validating the experiences and traditions of your Indigenous students, and instilling respect and understanding for Indigenous Peoples in students of all backgrounds. 1 Truth and Reconciliation Commission of Canada: Calls to Action (2015). resilienceproject.ca 5 INTRODUCTION CONTEXT OF THE ARTWORK Anishinaabeg, Dakota and Métis. While this guide reflects a Prairie The artwork reflects the perspectives of diverse Indigenous women artists. Indigenous cultural lens, facilitators can adapt their content and activities It was created over a period of 50 years in response to the artists’ life to reflect the Indigenous perspectives of their territory in combination with circumstances. Each artist in this set of art cards is identified by her other available pedagogical resources. specific Indigenous Nation: Look at a map of pre-contact Indigenous This guide offers teaching strategies and loose lesson plans with language territories.2 When engaging with the artwork, consider the themed project and assignment suggestions. It is not intended to follow artist’s place of origin. How do her traditional territories and traditions a linear sequence. Lessons can be modified for curriculum relevance, impact the artwork? Also consider what was happening in social and age appropriateness, prior knowledge, lived experience and urgency. political spheres at the time of creation, such as the expansion of the They can evolve, year after year, with increasing complexity, deeper human rights movement, important amendments to the Indian Act, understanding and impactful actions. the Meech Lake Accord, the Idle No More campaign and calls for The Medicine Wheel is suggested as a guide for ongoing learning and a National Inquiry into Missing and Murdered Indigenous Women appreciation of the interconnectedness of all things. “There are many and Girls. versions of medicine wheel teachings. These teachings vary from one To gain more insight into the artworks and the artists, teachers are community to another but there are some foundational concepts that are encouraged to watch the video “Lee-Ann Martin Curator’s Talk: similar between the various medicine wheel teachings.”6 The wheel is Resilience National Billboard Exhibition” and read the curatorial a circle divided into quadrants symbolizing the medicine of the four essay “The Resilient Body” 3 and/or these two art magazine articles, directions (east, south, west, north) and other relationships expressed in “Nationwide Public Art Project to Feature 50 Indigenous Women” 4 sets of four, such as seasons (spring, summer, fall, winter), stages of life and “Taking Back the Territory”.5 (infant, youth, adult, elder), aspects of life (spiritual/soul, emotional/ heart, intellectual/mind, physical/body) and elements of nature HOW TO (fire, air, water, earth). There are many ways to engage with the artworks in this set of cards. “Wisdom is achieved by first becoming aware of the learning through The cards can provide students with a window into each artist’s self- all the senses, requiring the learning to be introduced to the students in expression and cultural understanding. They can be used to inspire multiple modalities. Understanding is achieved by providing students students’ own creative explorations and artmaking experiences. The art with enough time to solidify the learning so that they are able to replicate cards can also incite questions and discussion for inquiry-based learning the learning. A deeper understanding is achieved by students relating on subjects outside the visual arts, including social studies (Treaties and to the learning at a deeper level to become knowledgeable to the point land ownership), language arts (identity and sense of place), math that they are able to apply the learning in any situation. To say that the (pattern-making), science (environmental stewardship) and more. students have achieved wisdom requires that they are able to create This teaching guide is in no way definitive; it originates in Manitoba, some action with the learning and teach it to others.”7 which is the home of many Plains cultures such as the Cree, Assiniboine, 2 Turtle Island Map (Pre-Contact Linguistic Groups), 4 Seasons of Reconciliation, https://www.reconciliationeducation.ca. 3 Lee-Ann Martin, The Resilient Body, MAWA, https://resilienceproject.ca/en/index.php?p=essay. 6 Susan Manitowabi, “The Medicine Wheel Teachings”, Historical and Contemporary Realities: 4 Leah Sandals, “Nationwide Public Art Project to Feature 50 Indigenous Women”, Canadian Art (2018). Movement Towards Reconciliation (no date). 6 5 Borderviews, “Taking Back the Territory”, Border Crossings (2018). 7 “Teaching by the Medicine Wheel”, Education Canada (2014). INTRODUCTION NOTE • This guide uses post-contact concepts and modern interpretations of Indigenous languages: terms such as “Mother Earth”, “sacred” and “Medicine Wheel” are modern constructions. Colonization resulted in incalculable damage to Indigenous knowledge systems. With the help of Traditional Knowledge Keepers, much has been safeguarded and is primarily being shared using the English language of the 21st century. • Suggested projects and activities can be explored individually or collaboratively. • This guide, along with images of all 50 Resilience artworks and artist statements, is available online for easy teacher and student access. It also includes links to references, resources and templates for quick lesson planning. Visit resilienceproject.ca. Teresa Marshall | Mi’kmaq Universe resilienceproject.ca 7 WAYS OF LOOKING The following is a list of looking