• Education for Reconciliation: Assembling Strength

    Education for Reconciliation: Assembling Strength

    Introduction to Assembling Strength

    Donna Ross

    Welcome to the Assembling Strength Education for Reconciliation learning forum. My name is Donna Ross, moderator for this course. 

    The course will be open from April 1 - May 31, 2020. I will be engaged with you in learning during this "any time, any place, any pace" ecourse. You can access the course 24 hours a day, 7 days a week. I will log in regularly to contribute to and share in discussions with you. You can reach me directly with questions or comments at dross@crcpd.ab.ca

     

    I look forward to learning with you all!

    Welcome!

    Welcome to Assembling Strength: Education for Reconciliation, created through grant funding from the First Nations, Métis and Inuit Education Division at Alberta Education. The following e-learning course aims to increase awareness and understanding of Alberta’s Indigenous Peoples, which include the First Nations of Treaty Six, Seven and Eight, as well as the Métis and the Inuit. The welcome greetings below are in the traditional languages of Alberta’s Indigenous Peoples.

    Welcome

    Acknowledgement

    We acknowledge that we are on the traditional territories of the people of the Métis Nation, Treaty Six, Treaty Seven and Treaty Eight territorial lands of Alberta.

    We also acknowledge the Inuit and other diverse Indigenous Peoples whose ancestors marked their territory since time immemorial.

    landscape

  • Introduce Yourself

    • Getting Ready for your Journey

      One of the main objectives of this e-learning course is to create a community of people who are interested in learning more about Indigenous perspectives across the curriculum. Equally as important is the opportunity to learn from one another.

      Click on the discussion link below and share the following: 

      • Name, city and province
      • Present position in your school community
      • What you hope to learn from participating in this course
      • Were your family or ancestors impacted by colonialism
      • What connection brought you to Canada

      Take a moment to scan the list of participants. Do you recognize anyone? If yes, please say hello! Feel free to add a photo of yourself.

    • Building Bridges Activity Summary

      Sweetgrass

      Creating the word web served to highlight the importance of bridge building between communities. The list of words you have created serves as a focusing element to the journey we are embarking on.

      Reconciliation is everyone’s responsibility and is an ongoing process that requires a great deal of work over time. Like building a bridge, we require engineers with expertise to develop the blueprint and a team of workers, leaders and community members to participate in its construction.

    • Building Bridge Activity

      Reconciliation with Indigenous Peoples is an attempt to bridge the legacy of the residential school system and current socioeconomic disparity being experienced by Indigenous Peoples across Canada in order to shape a brighter future for all Canadians.

      Create your own word web like the one in the graphic. Fill in all the words that come to mind when you think of the word "bridge".

      Think concretely and conceptually! Get started by answering the following questions:Bridge Web

      • What is the purpose of a bridge?
      • Who builds a bridge?
      • How long does it take to build a bridge?
      • How we do we build them?
      • Can anyone build a bridge?
      • Why do we need bridges?
      • When do we need a bridge?
      • Where do we build bridges?
      • Is bridge building an active or passive activity?

      Once you are finished, share your word web by taking a picture of it and or a word doc., adding it to the discussion thread below.

  • 1.1: Why Reconciliation? Overview of the Truth and Reconciliation Commission

    • Learning Objectives

      As a result of participating in this module, you will:

      • Identify your personal connection to the Calls to Action.
      • Consider how the Calls To Action may impact the ways in which you work.

    • Building Background Knowledge

      The Truth and Reconciliation Commission is a living document created to:

      • Support the survivors of the Indian Residential Schools.Truth and Reconciliation
      • Witness their stories.
      • Provide all Canadians with the truth of the schools. 

      The Call for Actions through reconciliation demands that we look at our past and future through a new lens. Our journey for reconciliation begins with the opportunity to advance education with curriculum about the history of the Métis, the Inuit and all Indigenous Peoples in Canada.

      The Truth and Reconciliation Commission's report shares the history of the schools created solely with the intent to assimilate the First Peoples into a Euro-culture and to "kill the Indian in the child".

      The mandate of the Truth and Reconciliation Commission is to provide education for all stakeholders, Indigenous and non-Indigenous, about the hidden truth of residential schools and their legacies. The commission was created to ensure a place is always available for survivors to speak out and to share whenever they are ready to begin the healing process. Also important, the commission provides advancement towards dialogue and to advocate conversations.

      Click here to review the Truth and Reconciliation Commission reports.

    •  Building the Bridge: Making Personal Connections    

      Juctice Murray SinclairReconciliation must become a way of life. It will take many years and many generations of healing to right the wrongs that have damaged trust and relationships with Indigenous communities. Reconciliation not only requires apologies, reparations and redressing the residential schools, but it must be honoured with public commendations and authentic change. The change will begin with education and an ongoing dialogue

       

      Click here and Use the document to help you answer the upcoming discussion question.

      kairoscanada.org

    • Calls to Action

      Calls to Action Conversation GuideAfter reviewing the "Conversation Guide Overview of Canada's Truth and Reconciliation Commission", take a moment to read two to three posts that participants have contributed to the discussion. Using the questions below, as a guide, respond to one participant’s post that resonates with you. Comment on why it resonates with you.

      Post a response to another participant's post using the discussion link below related to the following questions:

      • What does being an ally look like in your practice?
      • What are the consequences and challenges of being an ally in your practice?
      • Where do you see a place to become an ally?​

    • Sharing Circle

      The Truth and Reconciliation Commission is mandated to tell Canadians what happened in the Indian Residential Schools, createTime for Hope a permanent record of what happened in residential schools and foster healing and reconciliation in Canada. Click here to view testimonial videos from the Truth and Reconciliation Commission.

      After viewing at least two testimonial videos, click on the discussion link below. Take a moment to read two to three posts that participants have contributed to this discussion. Using the questions below, as a guide, respond to one participant’s post that resonates with you. Comment on why it resonates with you.

      When responding to another participant's post, in the link below, focus on these points:
      • Twenty years from now, what do you hope will be the narrative around Canada’s Truth and Reconciliation Commission?
      • Share one or more intentions you have to support understanding of Truth and Reconciliation in your school community.

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

    • Thank-you.

      You have completed this section.

  • 1.2: History and Legacy of Residential Schools

    • Learning Objectives

      As a result of participating in this module, you will:

      • Formulate common understandings about the colonial histories and current realities of Indigenous Peoples.
      • Increase your knowledge of residential schools and their ongoing impacts.
      • Advance your understanding and empathy of the effects and lasting imprints of intergenerational trauma.

    • Building Background Knowledge

      Residential SchoolResidential schools were created for the purpose of separating Indigenous children from their families, to dismiss and weaken family ties and cultural connections, and to try to convert children into a Euro-Canadian culture.

      The schools were in existence for well over 100 years and successive generations of children from the same communities and families endured the experience of them. That experience was hidden for most of Canada’s history until survivors of the system were finally able to find the strength, courage and support to share their experiences publicly.

      The term “courageous whisper” exemplifies the beginnings of the residential school survivors’ strength to speak the truth of what really happened.

    • Building the Bridge:  Making Personal Connections

      Before the arrival of the settlers, Indigenous Peoples already had an effective and rich traditional educational practice in place. Children were taught through storytelling, song, dance, ceremony and mentoring. Elders' and knowledge keepers roles were invaluable in sharing traditional knowledge. The children were educated and raised by a village. Support and guidance in being a lifelong learner was important within Indigenous communities.

      The Canadian government softened the harsh realities that were to follow. View a propaganda video to see how the residential schools were portrayed as welcoming, caring and safe places to integrate into Euro-centric culture. Residential schools were depicted as places where children were taught to be civilized. The excitement of attending school was soon forgotten once students entered school.

      Canadian Residential School Propoganda Image

    • Calls to Action

      Residential schools were an act of assimilation and have been likened to cultural genocide. The federal government created policies which disrupted families, communities and fostered systemic oppression. The shared stories of residential survivors lives on through generations of our Indigenous youth in schools across Alberta today.

      Expand your understanding of residential schools and deepen your awareness of the survivors' experiences through the following activity.

      Click here and choose three pictures from a collection of images to share what you think Canadians should know about residential schools and their legacies. Upload your chosen pictures using the link below.

    • Continuing Your Learning Journey

      The story of Chanie Wenjack is powerful and demonstrates the experience of most Canadians, many of whom did not know of residential schools and the legacies they left behind for generations of Indigenous Peoples across Canada.

      The Secret Path explores the harsh reality of residential schools and the anguish inflicted on thousands of Indigenous Peoples. The impact continues for individuals, families and entire communities years after the residential schools closed their doors for the final time. The trauma inflicted by residential schools – including the taking of children from homes and the abuse children offered suffered in residential schools – resulted in continued and passed on trauma, or intergenerational trauma.

      The activity for The Secret Path allows you to explore your knowledge of residential schools and the impact they have had on generations of Indigenous people in Canada up to the present day. Contemplate the effects of intergenerational trauma evident within your own classrooms, workplace and your own contexts. While this activity is designed to be done in groups, the KWLH chart attached would serve as an appropriate viewing guide to complete the activity alone as well. 

      Open the document containing information on the activity by clicking on the link below. Review and then watch the video.

      The Stranger

      The Secret Path

      Click on the document and complete the activity to further your own professional learning.

    • Sharing Circle

      After reading the quotes provided, click on the discussion link below. Read two to three posts that participants have shared. Reply to one participant who shares sentiments similar to yours. State the similarities. 

      • “It was like being in jail, but our only crime is that we were Indian." Austin, Residential School Survivor

       

      • “The aim of our legislation has been to do away with the tribal system and assimilate the Indian people in all respects with the other inhabitants of the Dominion as speedily as they are fit to change." Sir John A. MacDonald, 1887

       

      • "It was so lonely." Elizabeth Scout - Siksika Nation Residential School Survivor

       

      • “If anything is to be done with the Indian, we must catch him very young. The children must be kept within the circle of civilized conditions."  N.F. Davin, Report on Industrial Schools for Indians and Half Breeds (1879)

    • Referrences

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

    • Thank-you

      You have completed this section.

  • 2.1: Who are the Indigenous Peoples of Canada?

    • Learning Objectives

      As a result of participating in this module, you will:

      • Broaden your knowledge of the treaties within Alberta.
      • Understand how treaties evolved and how they effect Indigenous Peoples today.
      • Recognize differing perspectives on treaty rights.
      • Appreciate the complexity involved with treaty rights.

      Building Background Knowledge

      Indigenous and treaty rights stem from historical, traditional, cultural and spiritual connections to the lands occupied and sharedDry Sweetgrass by Indigenous Peoples since time immemorial. Canada's Constitution recognizes three groups of Aboriginal Peoples, each with diverse backgrounds, including individuals with many different goals and priorities - First Nations, Inuit and Métis. Within Alberta the Indigenous Peoples include:

      • 45 First Nations
      • Nine different ethnic groups or tribes based on ancestral languages
      • 812,771 hectares of reserve land
      • A diverse culture of traditions

    • Building Background Knowledge:  Treaty Map

      Alberta Treaty Map

    • Building the Bridge: Making Personal Connections

      CT6FN-logoTreaty rights stem from historical, cultural, spiritual and traditional connections to the land Indigenous Peoples shared. From time immemorial they shared the lands with each other and offered their traditional ways of knowing to settlers. The treaties were signed in good faith, with honour and were deemed as sacred. The gathering of tribal members was like no other as they witnessed a historical event.  

      Take a moment to reflect on this image. Imagine how outcomes would have been different if colonial settlers had honoured treaties signed in good faith.

    • Building the Bridge: Making Personal Connections

      Bison Skulls for FertilizerIn Canada, treaties are legal documents made between the First Nations people and the Crown. Prior to Confederation, treaties were signed by the British Crown and the First Nations people. Early contact treaties were mostly concerning issues of peace and friendship. 

       

      Today there are 11 numbered treaties which were signed between 1871 and 1921. The government thought the treaties would help to assimilate First Nation peoples into white colonial society and culture.

      For First Nations people, treaties were oral agreements that discussed the sharing of the land. These oral agreements were later written by the government, omitting previous and certain oral promises. Oral tradition and spoken words held more importance to First Nations people than paper documents. First Nations groups of Alberta and government representatives approached the process of treaty negotiation and signing from very different perspectives.  

      The Metis and the Inuit were not included in the numbered treaties. Their exclusion will be discussed in further detail later in the course. Why do you think they were not included?

      Other Indigenous groups were left out of treaty signing and were considered non-status Indians. Not everyone wanted to sign a treaty while others were not even consulted. What would the impact of that be to those bands?

      Join the discussion thread below. 

      When you look at this photo of the tremendous pile of buffalo bones, what connection can you make to the signing of the treaties? Do you think the Indigenous Peoples of that time realized their way of living and life was going to change? What are some of the differences between the settlers and the Indigenous Peoples?

    • Continuing your Learning Journey

      Sioux Tipi

      Acknowledging territory is a way of showing respect for Indigenous Peoples. The Indigenous presence can be recognized both in the past and the present. Acknowledging land before a speech, during daily announcements and before assemblies are essential to establishing healthy, reciprocal relations. These simple gestures are key to reconciliation.

      Create your own acknowledgment for the treaty area in which you live. 

      Open and review the document below. Complete the land acknowledgment declaration and consider how you can put it into practice in your school community.

    • Continuing your Learning Journey Choice

      How often in the last month have you heard an acknowledgement of Indigenous land at a meeting, presentation, workshop or group gathering?

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank-you

      You have completed this section.

  • 2.2: Exploring Treaty Six

    • Learning Objectives

      As a result of participating in this module, you will:

      • Understand the role of Indian Agents and the promise of medicine chests, as requested at the signing of Treaty Six in 1876.
      • Recognize the importance of elder voices and the role they play with younger people.

      Building Background Knowledge

      Treaty Six was signed at Fort Carlton in 1876 and at Fort Pitt. Additional signings occurred in 1877-1882, 1889 and 1950-56. Adhesions were signed in 1877, 1944 and 1950.

      Treaty 6Treaty Six was signed by 50 nations  including Cree, Saulteaux, Nakota and Dene Peoples. At the original signing, approximately 2000 First Nations people came to witness the event. It was agreed that a medicine chest (seen as healthcare) would be maintained by the Indian Agent for use of the band. Assistance would be provided in times of famine and pestilence and once bands had been surveyed, the treaty signatories would receive a supplement of $1,000 per year to assist in the cultivation of the land for the first three years. The promise of free education was written in the treaties.

      Reflect and identify three things the Indigenous Peoples received in this treaty. Then reflect and identify what the Crown received from the treaty.

    • Building the Bridge, Making Personal Connections

      A medicine chest represented the idea of healthcare in a treaty and was to be maintained by the Indian Agent for use by the band. A medicine chest was often a wooden box containing limited medical supplies. Assistance would be provided in times of famine and pestilence, such as small-pox, measles and influenza.

      Agents were assigned to Indian reserves and bands, and attempted to act as a liaison between the government and First Nation communities. Indian Agents played a large role in the governing of reserves and communities after the making of treaties.

      Indian Agents were hired by the Department of Indian Affairs, created in the 1880s.

      Indian agencies controlled a number of different bands and reserves within a geographical boundary. For example, one agency might oversee three different reserves. The Blood reserve was considered so large that it was seen to need its own agency within the community. Employees at the agencies also included farming instructors, clerks, ration issuers and interpreters.

      When the position of Indian Agent was first established in the 1870s, their role was to ensure social control and social transformation of First Nations groups. Indian Agents had a variety of powers:

      • Recommend a Chief be removed from council.
      • Enforce (or disallow) attendance at residential schools.
      • Enforce leaving and entering the reserve, included moving.
      • Allow cultural and spiritual practices.
      • Define who was in need of rations.
      • Act as a justice of the peace in dealing with legal matters.

      Enter your thoughts on some of the following questions using the link below.

      • Reflect and discuss the role of the Indian Agent with colleagues. What was the intent of the government in implementing the role of Indian Agent?
      • Research the pass system. What would happen if a band member did not return to the reserve as stated by the pass system?
      • Given your conversation with colleagues, what three words could you add to your bridges word web from the Introduce Yourself section you completed earlier.

    • Sharing Circle

      Watch the following video then take part in the discussion using the link below the video. What is the importance of the visit to the reserve? Why do some members choose to stay on reserve and others not?

      Treaty 6 - Saddle Lake

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank-you

      You have completed this section.

  • 2.3 Exploring Treaty Seven

    • Learning Objectives

      As a result of participating in this module, you will:

      • Deepen your understanding of the Treaty Seven signing and the nations involved.
      • Appreciate the unique voice of elders and knowledge keepers in sharing historical perspectives.

      Building Background Knowledge

      Glenbow ArchivesThe climate leading up to the signing of Treaty Seven was tumultuous. Smallpox epidemics, the diminishing buffalo herds due to increased competition from Cree and Métis hunters, and the mass slaughter of buffalo on the prairies by non-Indigenous groups to make room for the railroad and settlement were severely impacting communities.

      Treaty Seven was signed in 1877 in southern Alberta at Soyoohpawahko, or Bowfoot Crossing. Five Alberta First Nations signed the treaty - the Kanai (Blood), Siksika (Blackfoot), Piikani (Peigan), Nakoda (Stoney) and Tsuu T’ina (Sarcee). There were 4,000 First Nations people present to witness the negotiations and signing.

      Treaty Seven did not include the medicine chest clause, the famine clause or assisting with cultivation clause. Treaty Seven signatories wished to concentrate their agricultural efforts on ranching. With this in mind, the treaty commissioners agreed to reduce the amount of the agricultural implements and seed stock in exchange for an increased number of cattle, with an exception for some bands who wanted to focus on farming.

      Another significant difference from Treaty Six is that Treaty Seven states that the Crown would pay teachers' salaries instead of the maintenance of school buildings. 

      Treaty Seven is seen as unique because only five nations signed. In Treaty Eight, 24 nations signed while 50 nations were part of Treaty Six.

      To further your learning consider a field trip to Blackfoot Crossing, east of Calgary, to walk the hills where the treaty was signed. At Glenbow Museum in Calgary, there is a permanent exhibition called "Nitisitapiisinni", the History of the Blackfoot People. The exhibit demonstrates how the Blackfoot struggled to maintain their beliefs, principles and values in the face of relentless change.

    • Sharing Circle

      The elder in the Treaty Seven video shares historical perspectives and knowledge you will not find in a textbook. What is the significance of that statement? Record your thoughts in the discussion below.

      Treaty 7 Blackfoot Crossing

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank-you

      You have completed this section.

  • 2.4 Exploring Treaty Eight

    • Learning Objectives

      As a result of participating in this module, you will:

      • Deepen your knowledge of Treaty Eight.
      • Reflect on how treaties were implemented in the time following their signing.
      • Discuss current treaty perceptions.

      Building Background Knowledge

      Treaty 8 Map

      Map from www.Treaty8.ca

      Prompted by the discovery of valuable resources in Canada’s north, particularly the Klondike gold rush, Treaty Eight involved First Nations who had a social organization that was different than those of any other Indigenous Peoples the government had previously encountered. The terms and implementation of Treaty Eight also differed because of the more northern location. Some of these clauses hold long-lasting consequences for governance and the peoples of that area.

      Provisions were included in Treaty Eight for individuals who chose to live outside the band. These individuals would receive 160 acres, known as “lands in severalty”. The offer of land was a response to populations that were not as concentrated as those in the south. Farm stock, implements and a suit of clothing for chiefs every third year was another unique clause in Treaty Eight. 

      Additional Treaty Eight facts include:

      • Signed at Lesser Slave Lake in 1899.

      • 24 Alberta First Nations signed the treaty.

      • Adhesions were signed in 1900, 1909, 1911 and 1913.

      • Over 840,000 square kilometers of land was set aside - the largest land area covered by a numbered treaty.

      • In 2000, the Tsek’ehne of McLeod Lake were officially brought into Treaty Eight.

       

      Connect with another course participant and research the differences of some of the earlier treaties. What do you think contributes to these differences? Use the link below to record your thoughts and findings.

       

    • Sharing Circle

      Treaty 8 Video Image

    • Reflection Discussion

      DL at Fort VermillionIn Treaty Eight, Indian Inspector Henry A. Conroy reported that the Fort St. John Indians were reluctant to adhere to the treaty. He noted that “the Indians at this place are very independent and cannot be persuaded to take treaty...they did not want to take treaty...and had no trouble in making their own living.”

      The Fort St. John Indian group was admitted into treaty adhesions years later. Each treaty was very complex and Indigenous peoples believed they would be honoured.

      Reflect on the promises within the treaty. How are they perceived today?

      After viewing the Treaty Eight video above, what do you think the word "treaty" represents to Indigenous Peoples in this area? Provide an example of traditional cultural practices alive and well with today's Treaty Eight people. 

      Share your thoughts in the discussion link below.

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank-you

      You have completed this section.

  • 2.5 The History of the Métis in Alberta

    • Learning Objectives

      As a result of participating in this module, you will:

      • Take an in-depth look at the Métis of Alberta and understand their identity within the context of historical perspectives.
      • Explore Métis traditions, culture, language and early narrative history within Western Canada.

      Building Background Knowledge

      The term Métis refers to a collective of cultures and ethnic identities that Métis Sashresulted from unions between Aboriginal and European people in what is now Canada. Métis stems from the Latin verb miscēre, “to mix”. The word initially referred to the children of these relationships, but over generations it came to refer to the distinct cultural identities these communities developed. Métis communities grew along fur trade routes and became separate First Nation and European communities across the prairies. Over time, a unique culture emerged and developed, which included the recognizable Métis sashes, intricate beadwork, the Red River jig and moose hair tufting. The Métis also developed their own Michif language, which originally was a combination of Cree and French. The dialects and sounds of the language may vary from province to province and may be more prevalent in other communities. The Cree word used to describe the Métis is otipemisiwak, which means “the people who own or govern themselves” or the “people who are their own bosses”.

      The Métis emerged as a distinct people or nation in the Northwest during the 17th and 18th centuries. Distinct Métis Métis Pouchcommunities developed along the routes of the fur trade and across the Northwest within the Métis Nation Homeland. Their homeland includes the three Prairie provinces (Manitoba, Saskatchewan and Alberta), as well as parts of Ontario, British Columbia, the Northwest Territories and the Northern United States (Métis National Council). The fur trade and colonial development drew French voyageurs, coureurs de bois, and Hudson Bay Company employees to the west. Many French traders took “country wives” to build relationships with First Nation communities. Samuel de Champlain famously said in 1634, “Our young men will marry your daughters, and we will be one people.” This reflected the French policy of making use of established Aboriginal trading practices, including establishing family connections which enabled settlers to better adapt to life in a foreign land.

      Recently, the Supreme Court of Canada stated the Métis are considered Indians under the Indian Act. This was confirmed April 11, 2016.

      What do you believe the benefits are to be considered to be "Indians" under the Indian Act?  Are there any?

    • Building the Bridge, Making Personal Connections

      From 1885 to 1889 the government again began to try and extinguish Métis title to land. A "scrip" was a certificate that entitled the holder to exchange it for land or money to buy land. Commissioners travelled around the provinces and gave out $160 or 160 scriptAcres, or $240 or 240 Acres. The catch was that the Métis would then have surrendered their Aboriginal title and any future land claim.

      What do you think were the governments' intentions with providing scrips? Respond to one other participant's posts that captures your response to this question. Include reference to the impact it had on the Métis using the link below.

    • Building Background Knowledge

      Louis RielMétis concerns were exacerbated by Canadian attempts to re-survey the settlement's river-lot farms — typically long, narrow lots fronting the local rivers, which had been laid out according to the seigneurial system of New France, in contrast to the square lots preferred by the English. Many Métis did not have clear title to their land and although Ottawa intended to respect Métis occupancy rights, no assurances were given by the government that this would be the case. The Métis therefore feared the loss of their farms. 

      In early November 1869, Louis Riel emerged as the Métis spokesman and the leader of a group of Red River militants. The Métis mounted a rebellion and declared a provisional government to negotiate terms for entering Confederation. The uprising led to the creation of the province of Manitoba and the emergence of Riel as a hero to his people and many in Quebec, but an outlaw in the eyes of the Canadian government.

      In 1885, tensions over land concerns again bubbled over into The North-West Rebellion. For five months, the people of what would become Saskatchewan and Alberta fought a series of battles with the troops sent to quell the violence. Led by Louis Riel, Gabriel Dumont and others, the government squelched the uprising and hanged Riel, calling him a traitor.

      Image Source: https://upload.wikimedia.org/wikipedia/commons/2/21/Louis_Riel.jpg

      Sharing Circle

      We learned the Métis are identified as the "forgotten people".  Explain the significance of this phrase using the discussion link below. How might students within your school community relate to the phrase "forgotten people"?

    • Métis Voices

      Métis Video

       Métis Sharing Circle Discussion

      After watching the Métis video, what resonates with you the most about who the Métis are in this present day?

    • Rreferences

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank-you

      You have completed this section.

  • 2.6 Learning about the Inuit

    • Learning Objectives

      As a result of participating in this module, you will:

      • Deepen your awareness of the Inuit people and their changing world after being forced to relocate.
      • Increase your knowledge of non-treaty and non-settlements claims with the Inuit people.
      • Identify and describe the Inuit's relationship to the land.

      Building Background Knowledge

      InukshukThe Inuit are recognized in the Canadian Constitution as a one of three distinct Indigenous Peoples. The Inuit have persevered as a unique people with a rich culture and traditional ways of knowing. Over time, the Inuit have survived and continued to fight for recognition, even when the government dismissed their inherent rights to control their own lands. Prior to contact with Europeans, Inuit lived in small, autonomous, nomadic groups, dependent upon hunting, fishing and gathering for survival and for all their physical needs.

      The Inuit were hunters and gatherers and moved seasonally between summer and winter camps in varying sized family groups ranging from 30 to 70 people. The Inuit adapted to the challenges of the Arctic including limited vegetation, snow and ice and long periods of darkness during the winter. The land and the animals provided all that was necessary to survive, including food and fuel as well as bone, teeth and skin used to make clothing, shelter, weapons, tools and utensils.

      Building Background Knowledge

      There are four separate Canadian Inuit groups with their own Land Claims Agreements. Collectively they are called Inuit Nunangat which means land, water and ice.Inuit People

      Inuvialuit:  (means “The Real People”) is the Western Arctic. People in this location are called Inuvialuit. Their language is Inuvialuktun. This was the First Land Claims Agreement which was signed in June of 1984.

      Nunavut: (means “Our Land”) Canada’s Arctic. People in this location are called Inuit. Their language is Inuktitut. This is the largest Aboriginal Land Claims Agreement at 1.9 million square miles, 1/5 the size of Canada, signed in April of 1993, creating the newest territory in Canada in 1999.

      Nunavik: (means “Great Land”) Northern Quebec and a portion of Labrador. People in this location are called Inuit. Their language is Inuktitut. Their Land Claims Agreement was signed in December of 2006, and came into effect in February of 2008.  An additional Land Claims Agreement came into effect in July of 2007 and applies to the off-shore region around Quebec and northern Labrador.

      Nunatsiavut: (means “Our Beautiful Land”) Inuit located in Labrador, and Newfoundland - people are called Labradormiut. Their language is Inuttitut. This was the first Inuit region to achieve self-government. Their Land Claims Agreement was signed in January of 2005. Although the Inuit do not own the whole area, they were granted special rights related to traditional land use.

      Building Background Knowledge

      Inukshuk at SunsetInuit Qaujimajatuqangit is Inuktitut for “Inuit traditional knowledge” and is a celebrated way that Inuit history and knowledge is specifically shared and taught to younger people by elders. Traditional knowledge is incorporated into schools, government offices and other facilities. Inuit Qaujimajatuqangit encompasses unique cultural insights of the Inuit into the workings of nature, humans and animals. The Inuit way of doing things- the past, present and future knowledge, experience and values of Inuit society are all reflected in traditional knowledge.

    • Continue Your Learning Journey: A Dark Chapter

      MapThe High Arctic Relocation Program was created by the government. Eighty-seven Inuit were relocated further north. Inuit from Inukjuak, a community in northern Quebec, were moved to Grise Fiord and Resolute, in what is now northern Nunavut. Another three families from Pond Inlet, Nunavut, were also moved north to help the Inukjuaq families adjust to their new surroundings.

      Pond Inlet MapThe Inuit families were promised that they would remain in one community. They were promised that they could leave and return to their home communities after two years if they were unhappy. The government failed to honour either promise.

      The relocated families had to survive in unfamiliar conditions with little government support. They were taken from the lush tundra of northern Quebec to the High Arctic, where they found a colder climate, unfamiliar terrain, constant cold and darkness and limited wildlife that they could hunt. The relocated families spent their first winter in tents with not enough food and supplies.

      Using the link below, post your responses to the following two questions and respond to one other person's post.

      • Why did the government relocate these particular families? 
      • How do you explain the reason for this decision?
      • Inuit Relocation https://bit.ly/2NVi0sd

    • Sharing Circle

      Inuit throat singing is a unique form of musical expression. After viewing this video, reflect on your bridges word web from the Introduce Yourself section. Which words from your web would best describe your experience in watching the video or in thinking about it afterward. Why? Use the link below to record your thoughts.

      Love Song Video Image

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank You

      You have completed this section.

  • 3.1 Reconciliation in Action

  • 3.2 First Nations, Inuit and Métis Contemporary Contributions

    • Learning Objectives

      As a result of participating in this module, you will:

      • Appreciate contemporary First Nations, Métis and Inuit contributions in the 21st century.

      Building Background Knowledge

      Looking at the list below, choose two Indigenous role models to research. In the discussion box, share two interesting facts you learned about each related to their contributions to society.

      Elijah Harper (Oji-Cree): In 1990, with an eagle feather raised, Manitoba's lone aboriginal MLA voiced his opposition to the Meech Lake Accord -- a constitutional amendment to gain Quebec’s acceptance of the Constitution Act. The accord had been negotiated without the consultation of First Nations and Harper's historic stance brought the accord to a standstill.

      Alanis Obomsawin (Abenaki):  A documentary filmmaker whose more than 40 films have chronicled indigenous life in Canada from the 1971 debutChristmas at Moose Factory to her most famous work Kanehsatake: 270 Years of Resistance.

      Louis Riel (Métis): The founding father of Manitoba and a leader to the Métis people, Riel sought to preserve the rights and culture of the Métis among the encroachment of European influence across the country and into the west.

      Tom Longboat (Onondaga): He ran the 1907 Boston Marathon 4:59 seconds faster than anyone of the previous winners. Two years later he won the title Professional Champion of the World in another . Longboat's coaches and the press didn’t approve of his training regime and called him “lazy” when he incorporated hard, easy and recovery days – something that is now the norm.

      Rosemarie Kuptana (Inuit): A tireless leader of human rights, Kuptana served as the Inuit Broadcasting Corporation president from 1983-1988 where she was instrumental in developing it to express and reflect Inuit culture and society. She was elected to a three-year term as president for the Inuit Tapirisat of Canada in 1991 – the national voice of 35,000 Inuit people.

      Chief Dan George (Tsleil-Waututh): He was a poet, actor, and activist. George was the first aboriginal person that people saw on TV and movies, and was nominated for an Academy Award for  Little Big Man. 

      Hiawatha (Onodaga): Born somewhere between the 12th and 13th century, he was central figure in the establishment of the Iroquois Confederacy between the five nations of the Mohawk, Onodaga, Cayuga, Seneca and the Oneida. The Tuscarora joined later to make it what is now known as Six Nations of the Grand River.

      Daphne Odjig (Odawa-Potawatomi): She is described as the driving force behind the Indian Group of Seven. Her paintings are in the Woodland style and her work has addressed colonization, women and children and erotica.

      Harold Cardinal (Cree): He rose to national prominence with the publication of The Unjust Society, in answer to then prime minister Pierre Trudeau's proclamation that Canada was a “just society.” He was the main author of the Red Paper – another satirical response to the government’s White Paper policy on the First Peoples.

      Kateri Tekakwitha (Mohawk):In the Roman Catholic religion, Kateri was sainted 332 years after her death. It is said that after her death her smallpox scars healed.  Others have also reported healing after praying to her and having soil and bone fragments from her grave placed on or near them.

      Tanya Tagaq (Inuk) singer, performer, activist

      Maria Campbell ( Metis) author, playwright, filmmaker, Elder

      Alex Janvier (Cree) artist

      Tina Fox ( Stoney Nakoda) Elder, Knowledge Keeper

      Clarence WolfLeg Sr. (Blackfoot) Elder, teacher

      Bruce Starlight (Tsuuti'na) Elder, teacher

      Casey Eaglespeaker (Blackfoot) Elder, teacher

      Jackie Wabasca (Cree) dancer, mentor, artist

      Narcisse Blood (Blackfoot) Elder, leader

      Melvina ManyHeads ( Blackfoot) knowledge keeper, teacher

      Sharing Circle Contributions

    • Métis Dance: Red River Jig

      After watching the Métis jig, what other cultures were drawn upon to create this traditional dance and music? Use the discussion link below the video.

      Métis Dance: Red River Jig

    • Sharing Circle

      How can the blending of the contemporary and traditional music be used as a metaphor for reconciliation? Comment using the discussion link below the video.

      The Jerry Cans

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank You

      You have completed this section.

  • 3.3 Myths and Stereotypes of Indigenous Peoples in Canada

    • Learning Objectives

      As a result of participating in this module, you will:

      • Identify some myths, stereotypes and misconceptions of Indigenous Peoples across Canada.
      • Understand and recognize how detrimental misrepresentation of Indigenous Peoples are to reconciliation.

      Building Background Knowledge

      There are many misconceptions of the treaties in Alberta and how they are perceived as a whole. Below are a few examples of myth and fact comments as stated.

      MYTH: “Europeans just came and took the land.”

      FACT: British law in Canada required treaties to be negotiated before any settlement in the west could occur. Many First Nation groups entered into treaties because they felt it was their only option to survive. First Nation groups may have wanted to sign treaties for many reasons; however, many communities signed out of desperation. The disappearance of the buffalo had created mass starvation. Smallpox and European diseases were devastating entire communities and they needed healthcare. First Nations did not have “formal education” and saw treaties as a means to survive in a white world.

      MYTH: “All treaties are the same.”

      FACT: The general form and scope of the agreements are similar, but the individual circumstances of the treaties resulted in unique clauses. Each treaty is a reflection of the parties' goals and hard-fought desires. All Alberta treaties are comprised of all the usual terms, such as giving 640 acres per family of five for reserve land.

      MYTH: “Indigenous People get free money.”

      FACT: It was agreed upon in each treaty of Alberta that all treaty members (those who signed a treaty) would receive $5 every year. This is called a treaty annuity. In order to honour obligations set out in the treaties, individuals who are “treaty” still get $5 per year. Despite inflation, this amount has not changed since 1899.

      MYTH: “All Indigenous people are ‘treaty’ people.”

      FACT: There were many groups that were not considered “treaty Indians.” If you belonged to any of these groups (described below) you were considered a non-status Indian, which meant that you would not have a recognized land base and would have to spend years fighting for the rights to your original land that was once home to your ancestors. 

      Not everyone wanted to sign a treaty. Some were left out entirely in treaty negotiations and signing and some were not consulted and were forced away from their homeland. Other First Nations bands were not present at the original negotiations and signed at later dates in amendments to Treaty Six, Seven and Eight.

      Sharing Circle: Myths and Misconceptions

      Share a misconception and or a myth you have heard on your journey of reconciliation.

    • Building the Bridge: Making Personal Connections

      After viewing the video "I am Not the Indian You Had in Mind",  share your thoughts using the link below on why Thomas King present his views in a humorous way? What stereotypes were evident within this video?

      I'm Not the Indian You Had in Mind

      Making Personal Connections Discussion

    • Sharing Circle

      The videos in this section highlight prevalent misconceptions of Indigenous Peoples in Canada and stated a very direct message of stereotypes and how damaging they can be. What can you do as a participant to advance reconciliation using what you have learned thus far? Share your thoughts in the discussion box below.

      Wab Kinew

      Sharing Circle Discussion

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank You

      You have completed this section.

  • 4.1 The Future of Reconciliation

    • Learning Objective

      As a result of participating in this module, you will:

      • Consider undertaking a goal or activity to personally foster reconciliation.

      Building Background Knowledge

      The Truth and Reconciliation Commission was launched as a requirement of Canada’s largest class action settlement, between Juctice Murray Sinclairthe Government of Canada, church organizations, and residential school survivors in September 2007. 

      June 1, 2008: The TRC is created to inform Canadians about the history of the residential school system, and all the abuse that survivors systematically endured.

      June 11, 2008: A formal apology was made by the Prime Minister to survivors, in the House of Commons.

      June 2010: The first of seven national events were held that enabled survivors to share their stories.

      February 24, 2012: The Commission issues a report that cited the federal government’s hesitation in disclosing documents.

      March 27, 2014:The final national event was held.

      January 14, 2014: Ontario’s Superior Court rules all records be disclosed.

      June 15, 2015: The TRC releases its final report and the Calls to Action are created.

      Each event was dedicated through ceremony to one of the seven sacred teaching: love, respect, courage, honesty, wisdom, humility and truth.

      The University of Manitoba provides the permanent home for all the statements and documents gathered by this process.

    • Building the Bridge: Making Personal Connections

      feather in handSec. 93 states that it is our collective responsibility to contribute to reconciliation. This not only falls to current Canadians, but future generations of Canadians including immigrants and refugees. Sec. 93 also identifies how individuals can participate in this process.

      Bridge building is hard work and requires maintenance and long-term commitment. 

      Review the suggestions below to help you form some ideas for reconciliation that would work in your life. Consider sharing your learning with others. What personal commitment can you make to further your learning? Share your answer in the discussion link below.

      • Acknowledge aloud that you (or your group) are on traditional territory of the people of that area. For example, we would say: “We acknowledge we are on traditional territories of the Metis Nation, Treaties Six, Seven, Eight and Four. Thank you for welcoming us as we gather here.”
      • Look for books, articles and films by respected Indigenous writers.
      • If working with children, provide age appropriate books that authentically show an Indigenous perspective.
      • Get to know some Elders in the area in which you live. Generally, ask someone to direct you and offer a gift of tobacco to the Elder before you ask anything.
      • If you work in a school, have an Indigenous club where kids can meet and plan events.
      • Have them plan a day, or better still, a week for their entire school to hear speakers, watch and participate in dancing, and watch films that help everyone understand reconciliation.
      • Ask questions. Respectfully begin the dialogue with someone. Do not expect every Indigenous person to know all the answers, but most people love the chance to answer a few questions.
      • Go to a celebration such as a pow wow.

    • Sharing Circle 

      Watch the video of this strong, proud Cree Woman who is a residential school survivor speaking her traditional language. What are your thoughts? What is the purpose of including the video without the English translation? Post your ideas using the link below.

      Strong, Proud Cree Woman

    • Continuing Your Learning Journey

      Given everything you have learned about residential schools, how does this apology make you feel? Explain why these feelings are evoked using the link below the video.

      Canada Apologizes for Residential Schools

    • References

      Review the resources we have utilized to foster your own personal learning for the advancement of reconciliation.

      Thank You

      You have completed this section.

  • 4.2 Elders and Knowledge Keepers

  • Empowering the Spirit - Conclusion