Educating Our Educators Guide for Staff - Algoma District School ...

Table of ContentsIntroduction page 4Acknowledgements page 5Message from the Director of Education page 6Supporting Our Aboriginal Students page 7Our Commitment to Educating Our Aboriginal Students page 8-9Educating Our Educators page 10Ensuring Success for Our Aboriginal Students page 11Differences in Beliefs and Ways of Being page 12-13Terminology page 14-21History page 22Canada’s Aboriginal People page 23Sharing of Knowledge page 23-24A Distinctive World View page 25The Royal Commission on Aboriginal Peoples page 25First Nations page 26The Metis page 27The Inuit page 28Aboriginal Peoples in Ontario page 29Asishinaabe page 29Ojibwe page 30Odawa page 30Potawatomi page 30Oji-Cree Anishininiwowin page 31The Metis Nation of Ontario page 32-33Indian Residential Schools page 34-42About Aboriginal and Treaty Rights page 43-46Aboriginal Traditions page 47First Nation Code of Ethics page 48-49Traditional Wisdom – The Seven Gifts page 50Circle Traditions and Teachings page 51Medicines (Four Sacred Plants) page 52Ojibwe Clan System page 53-54Traditional Feasts/Contemporary Feasts page 55The Pow Wow page 55Sweat Lodge Ceremony page 56Smudging page 57Métis Traditions page 58-59The Inuit Culture and Family page 60-62Our School Communities page 63Creating a Welcoming Learning Environment page 64-66Greeting and Thanking Traditional Visitors page 67Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20112

Why Involve An Elder/Senator page 68-70Connections in Our Classrooms, Our Schools and OurSchool Communities to Support Our Students page 71-74Aboriginal Days of Significance page 75National Aboriginal Day – June 21 page 76Louis Riel Day page 77Community Hunt – Voyageur Games page 77Aboriginal Community Partners page 78Building Strong Partnerships - Aboriginal Focus Group page 79Aboriginal Youth Leadership Group page 80LEAD Board Regional Aboriginal Professional Learning Opportunities page 81Brock University Research page 81Northern Students page 81Education Day – Algoma University page 82First Nation Partners page 83Indian Friendship Centre page 83Aboriginal Education Committee page 84Ted Nolan Leadership Camp page 84North Shore Tribal Council page 85First Nation Education Directors/Counsellors page 86The Metis Nation of Ontario page 87First Nations of Ontario page 88-89Map of First Nations – Ontario page 90AppendixesADSB Smudging Procedure/policy page 91ADSB Cultural Awareness protocol page 92 - 95Supporting Aboriginal Student Success – Dr. Pam Toulouse page 96-97The Stolen Generation – the 60’s Scoop page 98-100Prime Minister Harper’s Apology page 101-102Aboriginal Self Esteem – Dr. Pam Toulouse page 103Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20113

IntroductionThis revised handbook/guide entitled “Educating Our Educators – Educating Our Students – AnAboriginal Focus: A Guide for Staff” is prepared for Algoma District School Board School staff andadministrators and our education partners. The information presented in this handbook is based onresearch, consultation and literature. The objective is to build cultural awareness of our Aboriginal students.According to the 'Ontario First Nation, Métis, and Inuit Education Policy Framework (2007), the Ministryof Education has identified Aboriginal Education as one of its key priorities, with a focus on meeting twoprimary challenges by the year 2016 – to improve achievement among First Nations, Métis and Inuit studentsand to close the gap between Aboriginal and non-Aboriginal students in the areas of literacy and numeracy,retention of students in school, graduation rate and advancement to post secondary studies.Factors that can contribute to Aboriginal student success are:• teaching strategies tailored to Aboriginal learner needs,• curriculum with an Aboriginal perspective,• sound counselling and support services,• a school environment that will make everyone feel welcome,• parental engagement and• an understanding of Aboriginal cultures, histories and perspectives which will allow sensitivity tospecific Aboriginal education needs.ADSB is committed to improving and supporting Aboriginal student success by focusing on the three samegoals that the Ministry of Education has identified1. High level of student achievement2. Reduce gaps in student achievement3. High levels of public confidenceThe handbook entitled “Educating Our Educators – Educating Our Students – An AboriginalFocus: A Guide for Staff” hopes to contribute to achieving these goals for our Aboriginal students.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20114

AcknowledgementsWe are very pleased to provide our schools, teachers and support staff with this updated/revised resource. Weappreciate the input and feedback from Algoma District School Board’s Aboriginal Focus Group which includes:principals, teachers, support staff and Aboriginal partners. Working together every effort has been made to ensureaccuracy, currency and reliability of the content of this guide. We hope this guide will serve you well, by providingbackground information to staff and administrators on Aboriginal heritage and traditions, cultural teachings, celebrations,treaties, terminology, best practices and community linkages to Aboriginal community agencies. This is a resourcethat acknowledges, celebrates, and appreciates the Aboriginal people of Canada. It is imperative that aseducators we provide every opportunity for our students to learn about Canada’s Aboriginal peoples’ culture,traditions and diversity. The focus on educating our Aboriginal students brings to light the needs of all of ourstudents as well as ensuring that Aboriginal culture and resources are available to all within our schools.MiigwetchKime Collver, Superintendent of Education - March 2011ADSB Aboriginal LogoThe Algoma District School Board’s logo was originally designed by Collin Day, studentat W. C. Eaket Secondary School in Blind River. Teacher Muriel Elliott from W. C. Eaket made revisions. The logorepresents the partnership ADSB has with our Aboriginal partners. The tepee represents the letter “A” in the ADSBand the turtle represents the “D” in the ADSB logo. The sticks coming from the tepee represent the peace sign.Turtle Island shows the colours of the Aboriginal people. The Metis sash ties the culture together and our Inuitcommunity is represented by the inukshuk. The sun represents new beginnings.The nature of the information contained in this document lends itself to annual revision and updating. New ways to more clearlyconvey Aboriginal people’s information and issues to staff will arise and at that time may be presented to Kime Collver,Superintendent of Education in writing for consideration. The most current edition of this guide can be found on our website athttp://www.adsb.on.ca/content/aboriginal_initiatives/Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20115

Message from the Director of EducationWe are pleased to be part of this collective initiative on supporting student achievement for ourAboriginal students. Working with our Aboriginal partners and the Ministry of Education, theAlgoma District School Board is committed to providing quality programs intended to improveLiteracy and Numeracy, retention and graduation rates and advancement to post secondarystudies for Aboriginal Students.Our inclusive schools provide safe and encouraging learning environments for all our students andwe welcome our parents and community partners to be part of this focus on Aboriginal students.Our Board will encourage and celebrate the success of our Aboriginal students and will providesupport through cultural awareness, inclusive curriculum, focused student supports, proactiveintervention strategies, and Aboriginal language and culture.This is just the beginning of a positive journey not only for our Aboriginal students but also foreveryone who is part of the Algoma District School Board.There is a sense of confidence and optimism that by working together we will raise the bar andreduce the gap for all.Mario TurcoDirector of EducationAboriginal Symposium – Algoma University – Mario Turco Director of Education ADSB, Chief JokkinenMississauga First Nation, Chief Dean Sayers Batchewana First Nation May 2008Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20116

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20117

Supporting Our Aboriginal StudentsOur Commitment to Educating Our Aboriginal StudentsVoluntary Self IdentificationThe Algoma District School Board passed the Voluntary Aboriginal Self Identification policy in thespring of 2007. Students have the opportunity to self identify since September 2007. Since thatdate self id numbers had continuously increased. This information allows the Board to plan andsupport our Aboriginal students as well as teachers and staff in our schools.Aboriginal Focus GroupIn June 2007, ADSB formed the Aboriginal Focus Group, which consists of educators, support staffand Aboriginal partners to work with our schools and staff providing them with the resources andsupport to assist Aboriginal students in meeting with greater academic success in our schools. Thisgroup continues to address the needs of our Aboriginal students. There are a number of issues thatimpact on Aboriginal student achievement, including a lack of awareness among teachers of thelearning styles of Aboriginal students and a lack of understanding within schools and school boardsof First Nation , Métis and Inuit cultures, histories and perspectives. (Framework 2007). We areworking with our school staff, administrators and our Aboriginal partners to address these issues.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20118

Our Aboriginal PartnersWithin the ADSB region we support 9 First Nation bands: Batchewana First Nation, Garden RiverFirst Nation, Thessalon First Nation, Mississauga First Nation, Serpent River First Nation,Michipicoten First Nation, Chapleau Cree First Nation, Brunswick House First Nation andMissanabie Cree First Nation. We also support our Urban Aboriginal population working with theIndian Friendship Centre as well as the Métis Nation of Ontario and Inuit people of Ontario. Wehave formed a strong partnership over the past four years and continue to learn and work with eachother.Ministry of EducationThe Ministry of Education continues to support boards with Aboriginal initiatives through funding.ADSB appreciates the funding the Ministry through the Aboriginal Education Office has provided tous. This additional funding allows our Board to provide opportunities for our teachers and supportto develop resources and strategies to meet the needs of our Aboriginal students and bring aboutAboriginal awareness to our school communities.ADSB Board Improvement PlanADSB Board Improvement Plan supports initiatives that assist our Ontario First Nation, Métis and Inuitstudents:• A Key teacher from each school will be provided with resources to share and opportunities to attendworkshops. Key teachers are encouraged to work closely with the Board’s Aboriginal LEAD Teacherto gather much needed information that can be shared with their respected school.• Several of our schools have created a Cultural Room. This room will serve as a comfortable, calmingenvironment where aboriginal and non aboriginal students feel welcome and can learn in a quiet,welcoming environment.ADSB has supported the creation of an Aboriginal Leadership Youth Group. This group has beeninstrumental I assisting staff and students in implementing the objectives as seen in the Ontario First Nation,Métis and Inuit Education Policy Framework, 2007.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 20119

Educating our EducatorsAs we learn and understand more fully, we must remember:1. One can't generalize about any group of people including the culturally diverse groups of Aboriginalpeoples across Canada2. Aboriginal peoples (like all others) have a variety of belief systems.3. Aboriginal peoples lived in independent, self-governing societies before the arrival of the Europeans.4. The spiritual beliefs of many Aboriginal peoples were based on a relationship to nature. Theyconsidered the physical and spiritual worlds to be inseparable.5. In most Aboriginal cultures, the well-being and survival of the group significantly influenced alldecisions. Sharing and cooperation became significant values. Wealth was not generally measuredin terms of possessions, but through good health, good relationships, and spiritual and mental well-being.6. Aboriginal peoples today live quite differently than they did before the arrival of the Europeans.7. There was considerable movement of people over time for many reasons. It is important to understandthe reasons for this migration to appreciate the diversity among Canada's Aboriginal peoples.Spanish Public School Students – Field Trip to Stockwater BayEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201110

Ensuring Success for Our Aboriginal StudentsAlgoma District School Board supports the Ministry of Education goals for all students:High level of student achievement build capacity for effective teaching, assessment and evaluation promote system effectiveness, transparency and responsivenessReduce gaps in student achievement enhance support to improve literacy and numeracy skills provide additional support in a variety of areas to reduce gaps in student outcomesHigh levels of public confidence Build educational leadership capacity and coordination Build capacity to support identity building , including the appreciation of Aboriginalperspectives, values and cultures by all students, school staff and trustees Foster supportive and engaged families and communitiesEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201111

Differences in Beliefs and Ways of BeingFirst Nation, Metis and Inuit children may have cultural differences which are important for their teachers tobe aware of, different perceptions, values, world views, beliefs, expression, and interaction – different waysof being. Many Aboriginal children share a common sense of how to be and how to interact that is differentfrom that of non-Aboriginals. These different beliefs and ways of being are neither good nor bad, right norwrong, rather they are comfortable or uncomfortable.Although Aboriginal peoples have different beliefs, traditionally, they share common views about the worksand the human being’s place in it. These beliefs are: Everything in the world is interconnected both living and non living Unseen spiritual powers exist and affect all things Everything in the world is constantly changing in recurring cycles Human beings need to be in harmony with each other and nature Some of the more common nature of Aboriginal ways of being are elaborated on below but it isimportant to remember that not all Aboriginal people will present these behaviourso Eye contact – not looking at a person in the eye can be seen as a sign of respect toAboriginal peoples, where as with non-Aboriginal people it is a sign of weak characterimpoliteness, or lying. Aboriginals may not look someone in the eye if they do not trust themor respect them. Forcing them to do so can be viewed as traumatic for them due to thehistory with authority.o Social discourse – when placed in an unfamiliar situation, the Aboriginal person will usuallysit quietly usually saying or not doing anything so naturally they will fade into the background.If addressed directly, the Aboriginal person will not look at the speaker, there will beconsiderable delay before a reply and the pitch will be very soft. He/ she may even lookdeliberately away and give no response at all. Many children will tend to be introverted anddifficult to elicit a response fromo Interference vs. Influence – Respect for the Creator, Mother Earth, community, family, ageand knowledge leads one to value noninterference and to behave in such a way that does notinterfere with the choices of others. Aboriginal people will not seem to interfere or will givesubtle messages about a need for change in behavior if they believe their people areirresponsible or ignorant of a possible bad result of their action.o Modes of Inquiry – Aboriginal people can come to a better understanding by waiting forexplanations rather than asking questions.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201112

o Shame/Competence – In Aboriginal communities, children are expected to behave well; torespect all living things, to honor Elders, to show gratitude, generosity, courage, patience,tolerance, and acceptance. When this behavior is not demonstrated, the child is accordedwhat is felt severe punishment – censorship or shame. Aboriginal children traditionally havebeen expected to act competently or not act all. Therefore, they will and are encouraged toobserve until they are sure they can do well, for to fail is to feel shame. This is the reason whymany Aboriginal children do not like to be put on the spot or singled out. Teasing, shamingand ridiculing are sometimes used as a means of social control to discourage unwelcomebehavior and encourage the maintenance of harmony.o Issues of Time – Time is conceptually different between Aboriginal people and non-Aboriginal people. Aboriginal people do not perceive time as an exclusively “linear” category(i.e. past-present-future) and often place events in a ‘circular’ pattern of time according towhich an individual is in the centre of ‘time-circles’ and events are placed in time according totheir relative importance for the individual and his or her respective community (i.e. the moreimportant events are perceived as being ‘closer in time’). “Indian time” or “Metis time” issimply an acknowledgement that events will take place when it is the proper time, after therequired social protocols have been followed, or as long as they do not interfere with otherduties or activities.o Family – in Aboriginal cultures, there are many more people who can act as family in the waypeople depend on, care for and love immediate family. It is common for grandparents toraise grandchildren.o Quietness – Silence is a value, which serves many purposes in Aboriginal life. Essentially,this value was necessary for survival, in social situations. When the Aboriginal person isangry or uncomfortable, that person will tend to “enter the silence”. It is an ancestral way forthat person to enter their inner self and reflect on their emotion and seek clarity and skillfulbehavior.o Patience – the virtue of patience is that all things unfold in time. In social situations, patiencedemonstrates respect for individuals, reaching group consensus, and for reflection.o Nonverbal Orientation – Traditionally, Aboriginal people have tended to prefer to listen ratherthan to speak. Talking for talking’s sake is rarely practiced. Talk, just as work, must have apurpose. In social situations, emphasis is on feelings rather than verbal communication.o Caution – Aboriginals tend to err on the side of caution in unfamiliar personal encounters andsituations, which has given rise to the stereotype of the “Stoic Indian”. In many instances,this caution stems from the fear regarding how their thoughts and behavior will be acceptedby others with whom they are unfamiliar or in a new situation in which they have noexperience.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201113

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201114

TerminologyThere are many terms used when referencing Aboriginal people. The following list can be used to clarifyterminology in a respectful manner and to help address student questions appropriately. An understanding of thefollowing terms will be helpful in implementing the curriculum and in relations with the Aboriginal community.Aboriginal Peoples - a term defined in the Constitution Act of 1882, and which refers to all indigenouspeoples in Canada, including Indians, Métis people and Inuit peopleAboriginal Nations – a sizable body of Aboriginal people with a shared sense of national identity thatconstitutes the predominant population in a certain geographical area.Anishinaabe – First/original people. A self-description often used by the Odawa, Ojibwe and Algonquianpeoples who all speak a closely related Anishinaabemowin (Anishinaabe Language).Aboriginal Rights - Rights held by some Aboriginal peoples of Canada as a result of their ancestors’ longstanding use and occupancy of the land. The right to hunt, trap and fish on ancestral lands are examples ofAboriginal rights. Aboriginal rights vary from group to group depending on the customs, practices, and traditions thathave been formed as part of their distinctive cultures.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201115

Aboriginal Self Government - Government designed, established, and administered by Aboriginal peoples underthe Canadian Constitution through a process of negotiation with Canada and, where applicable, the provincialgovernment.Aboriginal Title - A legal term that recognizes an Aboriginal interest in the land. It is based on the longstanding useand occupancy of the land by today’s Aboriginal peoples as the descendants of the original inhabitants of CanadaApology - Prime Minister Harper offers full apology on behalf of Canadians for the Indian ResidentialSchools system – June 11, 2008Assimilation - Occurs when a minority or outside group is completely absorbed into a dominant group.Band - A body of Indians for whose collective use and benefit lands have been set apart or money is held bythe Crown, or declared to be a band for the purposes of the Indian Act. Each band has its own governing band council,usually consisting of one chief and several councillors. Community members choose the chief and councillors byelection, or sometimes through custom. The members of a band generally share common values, traditions andpractices rooted in their ancestral heritage. Today, many bands prefer to be known as First NationsBand Council or First Nation Council – the band governing body. Community members choose the chiefand the councillors by election, or through traditional custom. The band council’s powers vary with eachbandBill C – 31 - The prelegislation name of the 1985 Act to Amend the Indian Act. This act eliminated certaindiscriminatory provisions of the Indian Act, including the section that resulted in Indian women losing their Indian statuswhen they married non-status men. Bill C-31 enabled people affected by the discriminatory provisions of the oldIndian Act to apply to have their Indian status and membership restored.Clan – The Ojibwe Clan System operated as a form of government, a method of organizing work and a wayof defining the responsibilities of each community member. Working together, the clans attended to thephysical, intellectual, psychological and spiritual needs of the community.Constitution Act (1982) – Recognizes and affirms Aboriginal and treaty rights of Aboriginal peoples of Canada. In the Act, “Aboriginal peoples of Canada” include the Indian, Inuit and Métis peoples of Canada. For greater certainty, in subsection 1) “treaty rights” include rights that now exist by way of land claims agreements or maybe so acquired. Not withstanding any other provision of this Act, the Aboriginal land treaty rights referred to in subsection 1) areguaranteed equally to male and female persons. The Constitution Act provides general protection but does notdefine or set out particular Aboriginal rights. The courts have established tests for proving Aboriginal rights.Custom - A traditional Aboriginal practice. For example, First Nations peoples sometimes marry or adoptchildren according to custom, rather than under Canadian family law. Band councils chosen 'by custom” areelected or selected by traditional means, rather than by the election rules contained in the Indian Act.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201116

Elder – a man or woman whose wisdom about spirituality, culture and life is recognized and affirmed by thecommunity. Not all Elders are “old”. Sometimes the spirit of the Creator chooses to imbue a youngAboriginal person. The Aboriginal community and individuals will normally seek the advice and theassistance of Elders in various areas of traditional, as well as contemporary issues.First Nations People - A term that came into common usage in the 1970s to replace the word 'Indian,”which some people found offensive. Although the term First Nation is widely used, no legal definition of it exists.Among its uses, the term 'First Nations peoples” refers to the Indian peoples in Canada, both status and nonstatus.Some Indian peoples have also adopted the term 'First Nation” to replace the word 'band” in the name oftheir community.Indian - An historical government term referring to the original inhabitants of North and South America andstill used to define some Aboriginal peoples under the Indian Act. 'Indian” has generally been replaced by 'Aboriginalpeoples,” as defined in the Constitution Act of 1982. Enfranchised Indian - Historically, a person who has lost the right to status and bandmembership, and who has, as a citizen of Canada, the right to vote, attend university, andjoin the military Off-reserve Indian - Do not live on their home reserve. Depending on where they live, theymay (or may not) be entitled to available program benefits. On-reserve Indian - Lives on a reserve. The federal government has jurisdiction over the peoplewho live on reserves. Non-status Indian - A person of Aboriginal descent who does not meet the criteria of the Indian Act orwho, despite meeting those criteria, has not been registered as a status Indian. Therefore, not technicallyentitled to band membership. Status Indian - Refers to an Aboriginal person who meets the requirements of the Indian Act and whois registered under the Act. A status Indian has at least one parent registered as a status Indian or is amember of a band that has signed a treaty. The federal government has sole authority fordetermining status through registration. Bill C-31, legislation of 1985 in which the Indian Act wasamended, reinstated Aboriginal women and their descendants who had previously been denied statusbecause of marriage to a non-Aboriginal. Treaty Indian - A person who is a descendant of Indians who signed treaties with the colonialgovernment.Indian Act – Federal legislation that regulates Indians and reserves and sets out certain federal governmentpowers and responsibilities towards First Nations and their reserved lands. The first Indian Act was passedin 1876, although there were a number of pre and post – Confederation enactments with respect to Indiansand reserves prior to 1876. Since then, the act has undergone numerous amendments, revisions, and reenactments.The Department of Indian Affairs and Northern Development administer the act.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201117

Indian Residential Schools Settlement Agreement - With the support of the Assembly of First Nationsand Inuit organizations, former residential school students took the federal government and the churches tocourt. Their cases led to the Indian Residential Schools Settlement Agreement, the largest class-actionsettlement in Canadian history. The agreement sought to begin repairing the harm caused by residentialschools. Aside from providing compensation to former students, the agreement called for the establishmentof The Truth and Reconciliation Commission of Canada with a budget of $60-million over five years.Inuit - A distinct Aboriginal people, the Inuit generally live in northern Canada (Nunavut, Northwest Territories,northern Quebec and northern Labrador.) The word means 'people” in the language – (Inuktitut). The singular of Inuitis Inuk.Land Claims - In 1973, the federal government recognized two broad classes of claims – comprehensive andspecific. Comprehensive claims are based on the assessment that there may be continuing Aboriginal rights to landsand natural resources. These kinds of claims come up in those parts of Canada where Aboriginal title has notpreviously been dealt with by treaty and other legal means. The claims are called 'comprehensive” because of theirwide scope which includes such things as land title, fishing and trapping rights, and financial compensation. Specificclaims deal with specific grievances that First Nations may have regarding the fulfillment of treaties. Specific claimsalso cover grievances relating to the administration of First Nations lands and assets under the Indian Act.Métis - The term Métis means a person who self-identifies as Métis, is distinct from other Aboriginal peoples andis of historic Métis Nation ancestry. They must belong to an historic Métis community or have ancestral ties to one.The Métis have a unique, mixed First Nation and European ancestry and culture.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201118

Métis Rights - Although the Constitution Act (1982) affirms and recognizes Aboriginal and treaty rights to Aboriginalpeoples of Canada, which includes Indian, Inuit, and Métis peoples of Canada, it remains an unfulfilled promiseto the Métis peoples. The Government of Canada assumed the position that Métis peoples had no existing Aboriginalrights; thus, refused to negotiate and deal with the Métis peoples in the past. In the 1990's, the Métis began seeking justicein the court system advocating for their rights. The Powley court case (March 2003) was the first one to be heard inthe higher court system of September 19, 2003 challenging whether Métis peoples have existing Aboriginalrights. The Supreme Court affirmed and recognizes Section 35 of the Constitution Act 'is a substantive promise to theMétis that recognizes their distinct existence and protects their existing Aboriginal rights”. The Métis National Council states'The Powley decision marks a new day for the Métis Nation in Canada. The Supreme Court's decision is a respectfulaffirmation of what the Métis people have always believed and stood up for, as well as an opportunity for Canada to beginfulfilling its substantive promise to the Métis”. On July 7, 2004, an agreement was made between the Métis Nation ofOntario and Ministry of Natural Resources, which recognized the Métis Nation of Ontario's Harvest Card system. TheMétis peoples who hold a Harvester's Certificate and holds Métis citizenship can exercise their harvesting rights withinhis or her traditional territory and in accordance to the Interim Enforcement Policy; thus, no violation of conservation orsafety charges would apply. Harvester's Certificate holds a 3 year term and can be renewed annually for a fee oftwenty dollars. This initial fee to apply for a Harvesters Certificate is sixty dollars. Also, there are a maximum numberof Harvester's Certificates that can be issued annually. There is a mutual agreement that these limits may changefrom year to year which is dependent on historical research and an evaluation on Métis Nation of Ontario's registrysystem and processes.Métis Harvest or Métis Harvesting - Means taking, catching or gathering for reasonable personal use andnot commercial purposes in Ontario of renewable resources by Métis Nation of Ontario citizens. Harvestingincludes plants, fish, wildlife and firewood, taken for heating, food, and medicinal, social or ceremonialpurposes and includes donations, gifts and exchange with Aboriginal persons.Métis Community - A group of Métis peoples who live in the same geographic area. A community may includemore than one settlement, town or village in an area.Métis Sash - Of all the symbols associated with the Métis culture, the sash is perhaps the most widelyrecognized and best known. Wrapped about the midsection, it was used by Voyageurs to carry theirbelongings during their transportation duties. As the Métis took tremendous pride in their clothing, the sash,being an attractive piece was highly valued for its aesthetic presence. Often, a decorative beaded pipe bagwas added to the Voyageur's outfit, being suspended from his sash. As well, it was valued for its practicalityand versatility. It was warm in the colder seasons and could be used as a rope when none was available.The art of weaving the sash was brought to the western regions via Voyageurs who had encountered thebright 'scarves' through contact with French Canadians. The sash has acquired new significance in the 20thcentury, now symbolizing pride and identification for Métis people. Manitoba and Saskatchewan have bothcreated "The Order of the Sash" which is bestowed upon members of the Métis community who have madecultural, political or social contributions to their people.Métis SashEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201119

Oral History - Evidence taken from the spoken words of people who have knowledge of past events andtraditions. This oral history is often recorded on tape and then put in writing. It is used in history books and todocument claims.Reserve - A tract of land, the legal title to which is held by the Crown, set apart for use and benefit of an Indianband.Residential School - The first residential schools were established in the 1840s with the last residentialschool closing in 1996. Their primary roles were to convert Indigenous children to Christianity and to "civilizethem". In the early 19th century, Protestant missionaries opened residential schools in the current Ontarioregion. The Protestant churches not only spread Christianity, but also tried to encourage the Indigenouspeoples to adopt agriculture as a way to ensure they would not return to their original lifestyle aftergraduationScrip - Historically, a special certificate or warrant issued by the Department of Interior which entitled the bearer toreceive Western homestead lands without specifying the actual parcel of land involved. These grants were meantto extinguish any Aboriginal rights to the land that they might hold as an indigenous culture. Along with the treaties, theywould allow the federal government to convey Western lands unencumbered by prior rights of use to new settlers.Land grants were seen as the cheapest way of extinguishing the Métis title by the government.60’s Scoop – The 60s Scoop refers to the adoption of First Nation/Metis children in Canada between theyears of 1960 and the mid 1980’s. This period is unique in the annals of adoption. This phenomenon, coinedthe “60’s Scoop”, is so named because the highest numbers of adoptions took place in the decade of the1960s and because, in many instances, children were literally scooped from their homes and communitieswithout the knowledge or consent of families and bands. Many First Nations charged that in many caseswhere consent was not given, that government authorities and social workers acted under the colonialisticassumption that native people were culturally inferior and unable to adequately provide for the needs of thechildren. Many First Nations people believe that the forced removal of the children was a deliberate act ofgenocide.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201120

Traditional lands – lands used and occupied by First Nations before European contact or the assertion ofBritish sovereignty.Treaty - Treaties are constitutionally formal agreements (today known as land claim settlements and referred to as“Numbered Treaties”) between the Crown (Government of Canada) and Aboriginal peoples which defineobligations and promises and rights (see Timeline of Treaties for years of establishment). The purpose was toencourage peaceful relations between Aboriginal and non-Aboriginal peoples.Treaty rights - rights specified in a treaty. Rights to hunt and fish in traditional territory and to use andoccupy reserves are typical treaty rights. This concept can have different meanings depending on thecontext and perspective of the user.Tribal Council - A regional group of First Nations members that delivers common services to a group of FirstNations. Services can include Health, Education, Technical Services, Social Services, and Financial Services.Truth and Reconciliation Commission of Canada - The Truth and Reconciliation Commission of Canadahas a mandate to learn the truth about what happened in the residential schools and to inform all Canadiansabout what happened in the schools. The Commission will document the truth of what happened by relyingon records held by those who operated and funded the schools, testimony from officials of the institutionsthat operated the schools, and experiences reported by survivors, their families, communities and anyonepersonally affected by the residential school experience and its subsequent impacts.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201121

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201122

Canada’s Aboriginal PeopleCanada's Aboriginal peoples are comprised of many nations with very diverse cultures. It is imperative to realize thatAboriginal people are unique in their beliefs, spirituality, customs, histories, and languages. Different peoples with distinctlanguages could live in the same area. People within any one geographic area are not necessarily the same. There couldbe as much diversity within a geographic area as there is across Canada.It is important to note that as we attempt to frame the changes to the Aboriginal peoples’ ancestry, continuums may bebased on a multitude of quantifiers – cultural, geographic, urban/rural, language or values. Individuals may beanywhere on the continuum or not at all.Sharing of KnowledgeFor centuries, Aboriginal peoples have adapted their life and living to a specific environment and they shared theirknowledge about survival living in North America's varied landscapes and climates. Around 1500, the first Europeans whoarrived in North America were introduced to new plants that were edible and used in medicines of the past and todayin medication as well as herbal remedies.The Aboriginal peoples in the Arctic invented the igloo to survive severe cold temperatures and perfected the kayak towithstand icy waters and to be able to place the boat upright without getting out if the kayak capsized.In Eastern North America, Aboriginal peoples invented bark canoes as a means of transportation to get through thewaterways while exploring and moving through the dense forests.The Aboriginal peoples living in the Prairies moved from place to place to hunt buffalo; thus, they invented theTeepee, a lightweight dwelling made of poles arranged in a cone shape covered with animal skins.Along the Pacific Coast, Aboriginal peoples lived in permanent villages, accepted sculptures as part of their culture andtraditions, and built dams to catch fish.Aboriginal peoples passed on many skills and knowledge to the Europeans which continue to be shared today. If thisknowledge hadn’t been shared it would have taken the Europeans longer to establish themselves. Life would have beendifferent without the contributions from Aboriginal peoples.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201123

Other practical knowledge base originating from the Aboriginal people include: Upset stomach remedies: a tea made with the entire blackberry plant was used for a number ofsicknesses, such as upset stomach. Eating the actual berry or drinking its juice was also an effectiveway to control diarrhea. Corn – corn is a staple food that was cultivated by Aboriginal people for thousands of years. Today,corn is a vital, hardy and high-yielding plant that can grow practically anywhere in the world. Petroleum Jelly – Aboriginal people discovered petroleum jelly and used it to moisten and protecthuman and animal skin. This skin ointment is one of the most popular in the world today. Wild Rice – wild rice is actually a delicious and prized cereal grain. It was misnamed by Europeannewcomers because of its rice-like appearance. Some Aboriginal people presented wild rice astreasured gifts to fur traders as a symbol of friendship. Cough Syrup – many Aboriginal people throughout Canada developed unique combinations of wildplants to relieve coughs due to colds. The same ingredients are found in many cough medicinessold today. The balsam of various pine trees, maple syrup, or honey, are mixed with teas made fromhealing plants to produce very effective cough medicines. Chewing Gum – Aboriginal people discovered the first chewing gum, which was collected fromspruce trees. In the 1800’s, sugar was added, and chewing gum has since become popularthroughout the world. Pain Relief – the active ingredient in today’s most commonly used pain reliever was known toAboriginal people in North America for centuries. Pain relievers such as Aspirin use an acid, which isfound in 15 to 20 different species of the willow tree, including the pussy willow.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201124

A Distinctive WorldviewHundreds of different First Nations in Canada existed at one time, while only about fifty different nations exist today in anysignificant strength of numbers. Each nation had or has its own protocols in ceremony, general etiquette and basic waysof life. The fundamental essence of the First Nation world view, however, is unity or the oneness of allthings — how we are all in the circle of life. Our daily work is to work towards living in harmony with all created things. Thepeople are not to live separate from the land with its cycle of seasons or from the other mysterious cycles of living things.These are the stories around the fire, the stories in the songs a grandmother sings, in the dances. This is a story of thespirit - individual and collective. It honours interconnectedness with a focus on keeping strong the spiritual, physical,emotional, intellectual self to enable "good" interactions with others. All things have been placed here through the will ordirection of the Creator, the Master of Life, the Great Mystery. Thus all things are of equal value and have distinctpurpose and spirit or life-force. This spirit or life-force from that of the stationary rock to the blowing wind connects us all.The Royal Commission on Aboriginal PeoplesThis Royal Commission on Aboriginal Peoples was established on August 26, 1991. Events such as theconfrontation, in the summer of 1990, between Mohawks and the power of the Canadian state at Kanesatake (Oka),Quebec and the demise of the Meech Lake Accord made this commission a very timely endeavour. The mandate of theCommission was essentially to illustrate what the aboriginal experience in Canada has been, what is happening now andrecommend what can be the solutions to the problems which have beleaguered and continue to confront aboriginalpeoples today. The Commission was to examine all issues which it deems to be relevant to any or all of the aboriginalpeoples of Canada. In following the terminology of the Canadian Constitution, Aboriginal Peoples are defined as thosepeople of First Nation, Metis or Inuit heritage.The Commission was formatted into five sections:1. Looking Forward, Looking Back2. Restructuring the Relationship3. Gathering Strength4. Perspectives and Realities5. Renewal: A Twenty-Year CommitmentIn hundreds of pages the Commission thoroughly provides background into the Canadian Aboriginal Experience from alargely Aboriginal perspective. Included in this background are teachings such as the Micmaq Creation Story and otherillustrations which gives a sense of history and perspective.The complete document is available on http://www.ainc-inac.gc.ca/chircap/index_e.htmlEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201125

First NationsFirst Nations is a term of ethnicity that refers to the Aboriginal peoples in Canada who are neither Inuit norMétis. There are currently over 630 recognized First Nations governments or bands spread acrossCanada, roughly half of which are in the provinces of Ontario and British Columbia. The total population isnearly 700,000 people. Under the Employment Equity Act, First Nations are a "designated group", along withwomen, visible minorities, and persons with physical or mental disabilities. They are not defined as a visibleminority under the Act or by the criteria of Statistics Canada.The term First Nations (most often used in the plural) has come into general use for the indigenous peoplesof the Americas located in what is now Canada, except for the Arctic-situated Inuit, and peoples of mixedEuropean-First Nations ancestry called Métis. The singular, commonly used on culturally politicizedreserves, is the term First Nations person (when gender-specific, First Nations man or First Nations woman).A more recent trend is for members of various nations to refer to themselves by their tribal or nationalidentity only, e.g., "I'm Haida," or "We're Kwantlens," in recognition of the distinctiveness of First Nationsethnicities.North American indigenous peoples have cultures spanning thousands of years. Some of their oral traditionsaccurately describe historical events, such as the Cascadia Earthquake of 1700. Written records began withthe arrival of European explorers and colonists during the Age of Discovery, beginning in the late 15thcentury. European accounts by trappers, traders, explorers, and missionaries give important evidence ofearly contact culture. In addition, archeological and anthropological research, as well as linguistics, havehelped scholars piece together understanding of ancient cultures and historic peoples.Although not without conflict or slavery, Euro-Canadians' early interactions with First Nations and Inuitpopulations were relatively non-combative compared to the often violent battles between colonists andnative peoples in the United States. Combined with later economic development, this relatively noncombativehistory has allowed First Nations peoples to have a strong influence on the national culture, whilepreserving their own identities.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201126

The MétisThe Métis are a separate and distinct people with ancestry from traditional Métis catchment areas (not reserves)and have Métis rights that are not derivative of Aboriginal rights. Métis people are as different from First Nationspeople as the Inuit are.Prior to Canada’s crystallization as a nation, the Métis people emerged out of the relations of Indian women andEuropean men in west central North America. While the initial offspring of these unions were individuals whopossessed mixed ancestry, the gradual establishment of distinct Métis communities, outside of Indian and Europeancultures and settlements, as well as the subsequent intermarriages between Métis women and Métis men, resultedin the genesis of new Aboriginal peoples – the Métis.The Métis people constitute a distinct Aboriginal nation largely based in western Canada. The Métis Nation grounds itsassertion of Aboriginal nationhood on well-recognized international principles. It has a shared history, common culture(song, dance, national symbols, etc.), unique language (Michif with various regional dialects), and extensive kinshipconnections from Ontario westward, distinct way of life, traditional territory and collective consciousness.In March 1983, the Métis Nation separated from the Native Council of Canada to form the Métis National Council – itsown Métis-specific representative body. The Métis National Council represents the Métis nation nationally andinternationally. It receives its mandate and direction from the democratically elected leadership of the Métis Nation’sgovernments from Ontario Westward (Métis Nation of Ontario, Manitoba Métis Federation, Métis Nation –Saskatchewan, Métis Nation of Alberta, Métis Nation – British Columbia).Within Ontario, historic Métis communities arose along various watersheds throughout the province and have distincthistories and characteristics. In contemporary times, the Métis Nation has identified that there are approximately 12historic Métis communities (catchment areas) that continue to exist. Sometimes they are within larger non-aboriginalcommunities. Métis people live throughout Ontario in urban, rural or remote areas, including Thunder Bay.The rights of the Métis people have been a topic for debate since the events of Red River and Batoche. The MétisNation, as a young Aboriginal nation indigenous to North America, possessed the rights held by all other Aboriginalnations. In practice however, the 1870 government of Canada dealt with the Métis Nation differently. Following thetransfer of Rupert’s Land to Canada, the federal government dispatched Commissioners to the West to settle legalownership of the land with the Aboriginal inhabitants. The Commissioners collected signatures on two kinds ofdocuments: Collective treaties for Indian bands, and Scrips for Métis individuals.In the 1930’s, The Métis Nation reawakened with 1.25 million acres in northern Alberta. In the 1960’s and 1970’s,the Métis movement took shape, in part empowered with many elements of course: the Canadian Bill of Rights(1960), the Civil Rights movement, and the AIM movements all played a part in the growing consciousness of the Métis,non-status Indians. This movement peaked during the Constitutional talks of 1981 and 1982.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201127

The InuitThe Inuit and the LandThe Inuit Tapiriit Kanatami (ITK) is the national Inuit organization in Canada, representing four Inuit regions– Nunatsiavut (Labrador), Nunavik (northern Quebec), Nunavut, and the Inuvialuit Settlement Region inthe Northwest Territories. Much of the following information on this section "The Inuit and the Land"has been taken from Inuit Tapir& Kanatami President Mary Simon's Speaking Tour—"Inuit and theCanadian Arctic: Sovereignty Begins at Home" Speech to The Canadian Club of Ottawa on October 23,2007Inuit live in four Arctic regions: The Inuvialuit Region of the Northwest Territories; Nunavut, Canada'snewest territory; Nunavik, which is northern Quebec; and Nunatsiavut - northern Labrador.Currently approximately 55,000 Inuit live in Canada, spread from Labrador in the east to the NorthwestTerritories in the west. The Arctic is one third of Canada's land mass with 50% of the Canada's shore line.Inuit are the vast majority of the permanent population in Arctic communities. Inuit are also becomingmore numerous in some southern cities, such as Ottawa, Montreal, and Edmonton. The Arctic is Inuithomeland. Inuit call it Inuit Nunnaat. Inuit have occupied this vast territory for thousands of years andhave a culture and language deeply rooted in the physical surroundings. The Arctic defines who Inuit are.In turn, Inuit presence and way of life help define the Arctic. Unlike many First Nation communities, todayInuit do not live on reserves. Inuit have chosen municipal status within the respective territories andprovinces.With few exceptions, there are no road connections to the rest of Canada. Transportation is by air andsea. The cost of living is staggering with even hunting becoming very expensive.All regions have achieved comprehensive land claims agreements. These are Constitutionally- protectedtreaties between Inuit and the Government of Canada. There is a great desire in the Arctic to achieveeconomic self sufficiency in ways that build Inuit cultural values into the new economy.Inuit are not the only people living in the Arctic. The polar region is shared with other indigenous cultures.Canadian Inuit have close ties with the Yupik and Inupiat of Alaska and Russia and with the Inuit ofGreenland. There are more distant biological and linguistic links with the Aleut. There are other indigenouscultures occupying the circumpolar regions of Europe and Russia each having a distinct history and cultural traditions.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201128

Aboriginal Peoples in OntarioThe Aboriginal population in Ontario is composed of many different nations, however, the largest tribes include:Anishinaabe (Ojibwe), Odawa, Pottawatomi, Mushkegowuk (formerly known as Swampy Cree), Oji-CreeHaudenesaunee and Métis.In Northern Ontario, there are three major First Nations: Anishinaabe (Ojibwe), Oji-Cree and MushkegowukCree and the Métis Nation.AnishinaabeIn Ontario, the term Anishinaabe most often refers to the three nations that formed a Confederacyknown as the Three Fires Confederacy: Ojibwe (Faith Keepers), Odawa (Warriors and Traders),and Potawatomi (Fire Keepers). The Anishinaabe have a long and proud history:Language of these three nations belongs to the Algonkian family.They share similar cultural practices and spiritual beliefs.History of Anishinaabe began on the east coast of Turtle Island (North America) long before Europeancontact.Seven prophets came to the Anishinaabe people at that time and foretold of the European people andfuture hardships.For survival, they urged the people to migrate and their prophecy is known as the Seven FiresProphecy.Seven Fires refers to the seven places of migration along the way: St. Lawrence River (of a turtleshapedisland), Niagara Falls, the Detroit River, Manitoulin Island, Bawating (Sault Ste. Marie),Duluth, and finally Madeline Island (Wisconsin).In 1650, the Ojibwe fled from the Iroquois, but later in this century the Ojibwe went on the offensive anddrove the Iroquois from most of southern Ontario.By the mid 1700's, Three Fires Confederacy became the core of the Western Lakes Confederacy,and was joined by the Huron, Algonquins, Nipissing, Sauks, Foxes and others. They met on a regular basis at their own fire within that of the larger council, where each nation woulddebate its position internally. Once in agreement, one speaker would share it with the GrandCouncil. After 1812, the British did not need allies and stopped treating the members of the Western LakesConfederacy with respect or fairness. During the following decades, many treaties took land fromAboriginal peoples. In 1870, the Grand General Indian Council of Ontario and Quebec met (with almost all bands of S.Ontario and Lake Huron taking part) to review and revise the Indian Act of 1876. By the early 1900's, the Grand Council began to decline, as the Indian agents began to refuse or allowthe use of band funds for travel. In 1949, the Grand Indian Council was replaced by the Union of Ontario Indians (UOI), which todayrepresents 43 First Nations along Lake Huron and Lake Superior and in the southern parts of OntarioEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201129

OjibweThe Ojibwe are an Algonkian-speaking tribe and constitute the largest Indian group north of Mexico.The Ojibwe stretch from present-day Ontario in eastern Canada all the way into Montana. Oraltraditions of the Ojibwe, Ottawa, and Potawatomi assert that at one time all three tribes were onepeople who lived at the Straits of Mackinac. From there, they split off into three different groups.Linguistic, archaeological, and historical evidence suggests that the three tribes do indeed descendfrom a common ethnic origin. The three languages are almost identical. The Ojibwe call themselves"Anishinaabeg," which means the "True People" or the "Original People." Other Indians and Europeanscalled them "Ojibwe" or "Chippewa," which meant "puckered up," probably because the Ojibwetraditionally wore moccasins with a puckered seam across the top.The Ojibwe are believed to have made contact with Europeans in 1615 when the French explorerSamuel de Champlain arrived at Lake Huron, where some Ojibwe lived. In 1622, one of Champlain'smen, Etienne Brule, explored Lake Superior and made contact with Ojibwe groups farther to the west.Many Ojibwe lived near the rapids of the St. Mary's River, and the French began to refer to the Ojibwethere as "Saulteaux," derived from the French word sault, or rapids. In 1641, French Jesuits first visitedthe area of Sault Ste. Marie (as they called the rapids of the St. Mary's River), and by 1667 hadestablished a Christian mission there. Like other Indian groups, the Ojibwe were forced westwardbeginning in the 1640s when the League of the Iroquois began to attack other tribes in the Great Lakesregion to monopolize the fur trade. The Ojibwe did not suffer as much as other tribes, however, and bythe 1690s they had won some impressive victories against the Iroquois. Because of this the League ofthe Iroquois sued for peace with the French and their Indian allies in 1701.OdawaThe Odawa are related to, but distinct from the Ojibwe nation but speak the same language. Atcontact, the Odawa occupied areas of the Bruce Pennisula, the east coast of Georgian Bay as well asManitoulin Island. The Odawa peoples were a hunter-gatherers society with real national identity asthey grouped closely to the Ojibwe Nation. The Odawa band was the most important political unit,though alliances were often made with neighbouring bands for the purpose of warfare. The Odawa(also Odaawaa) translates to “trackers”, because in early traditional times and also during the earlyEuropean contact period, they were noted among their neighbours as the intertribal traders andbarterers.Potawatomi NationThe Pottawatomi are members of the Algonquian family. In the Potawatomi language, they generallycall themselves Bodewadmi, which means “keepers of the fire”. The Potawatomi are among the waveof Algonquian-speaking people who occupied the Great Lakes region from prehistoric times throughthe early 1800’s. The Potawatomi exercised their traditional Aboriginal rights of horticulture, gathering,hunting and fishing. From the gardens surrounding the villages the Potawatomi women cultivated suchcrops as beans, squash, pumpkin, onions and tobacco. They also raised an abundance of corn, whichwas traded to the French, the Chippewa, and other northern tribes. Wild rice was harvested alongshores in addition to nuts, roots and berries.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201130

Oji-Cree AnishininimowinThe Oji-Cree Anishininimowin or Oji-Cree (sometimes called Severn Ojibwe) is closely related to the Ojibwe language,but has a different literacy tradition based in Cree, with several phonological and grammatical differences: This Nation has communities throughout north-eastern Ontario (with the Cree to the north and Ojibweto the south) and at Island Lake in Manitoba. Oji-Cree is often grouped together with Ojibwe and related languages.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201131

The Métis Nation of OntarioThe Métis are a distinct Aboriginal people with a unique history, culture, language and territory that includesthe waterways of Ontario, surrounds the Great Lakes and spans what was known as the historic Northwest.The Métis Nation is comprised of descendants of people born of relations between Indian women andEuropean men. The initial offspring of these unions were of mixed ancestry. The genesis of a new Aboriginalpeople called the Métis resulted from the subsequent intermarriage of these mixed ancestry individuals.Distinct Métis settlements emerged as an outgrowth of the fur trade, along freighting waterways andwatersheds. In Ontario, these settlements were part of larger regional communities, interconnected by thehighly mobile lifestyle of the Métis, the fur trade network, seasonal rounds, extensive kinship connectionsand a shared collective history and identity.Powley Day: September 19Powley Day is celebrated in recognition of the Steve Powley family and their personal labour to obtain theCanadian Federal Government rights for Métis to harvest food for their families.Métis father and son, Steve and Rod Powley of Sault Ste. Marie Ontario, were charged in 1993 for hunting amoose without a license and unlawful possession of a moose contrary to Ontario’s Fish and Game Act. ThePowley family argued they had a Métis right to hunt for food which is protected by section 35(1) of theConstitution Act, 1982. Through 10 year four levels of courts and 14 judges agree that Métis can possess“existing” Aboriginal rights. This was the first case decided by Supreme Court on s. 35 rights qua Métis.Subsequent similar Métis hunting harvesting trials have followed since this land mark decision.The Powley family endured 10 years of court proceedings. Powley Day is celebrated in honour of thePowley family and for their contribution to the Métis people of Ontario and Canada. September 19 waschosen to reflect the Supreme Court of Canada ruling in favour of the Métis people of Canada to be able toharvest on their traditional land.The Powley TestRod Powley, son and Steve Powley (seated)• The Supreme Court said that the appropriate way to define Métis rights in s. 35 is to modify the testused to define the Aboriginal rights of Indians (the Van der Peet test).• This Métis test will now be called the Powley test. The test is set out in ten parts:Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201132

10 Part Powley Test• Characterization of the right• Identification of the historic rights bearing community• Identification of the contemporary rights bearing community• Verification of membership in the contemporary Métis community• Identification of the relevant time• Was the practice integral to the claimant’s distinctive culture• Continuity between the historic practice and the contemporary right• Extinguishment• Infringement• JustificationThe Court has provided a definition but it is not conclusive. As teachers, sensitivity is encouraged whenworking with students who have identified as Métis. These students may or may not fall under the “MétisRights Holders” as listed below, but need to be accepted as being Métis.Métis Rights HoldersThe Court did not set out a comprehensive definition of Métis for all purposes. It did, however, set out thebasic means to identify Métis rights-holders. The Court identified three broad factors: self-identification,ancestral connection to the historic Métis community, and community acceptance.Self-identificationThe individual must self-identify as a member of a Métis community. It is not enough to self-identify as Métis,that identification must have an ongoing connection to an historic Métis community.Ancestral ConnectionThere is no minimum “blood quantum” requirement, but Métis rights-holders must have some proof of anancestral connection to the historic Métis community whose collective rights they are exercising. The Courtsaid the “ancestral connection” is by birth, adoption or other means. “Other means” of connection to thehistoric Métis community did not arise with the Powleys and will have to be determined in another case.Community AcceptanceThere must be proof of acceptance by the modern community. Membership in a Métis political organizationmay be relevant but the membership requirements of the organization and its role in the Métis communitymust also be put into evidence. The evidence must be “objectively verifiable.” That means that there must bedocumented proof and a fair process for community acceptance.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201133

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201134

Indian Residential SchoolsThe term ‘Residential schools’ refers to the residential school system in Canada attended by First Nation, Inuit, andMétis students. Residential schools may include industrial schools, boarding schools, and homes for students, hostels,billets, residential schools, and residential schools with a majority of day students or a combination of any of the above.The residential schools were operated across Canada in partnership between the Federal Government and a number ofreligious orders, principally Roman Catholic, Anglican, Methodist (United) and Presbyterian. Other religious groups(Mennonite, Baptist, and Salvation Army) also participated in the operation of Residential schools.Between the 1800s and the 1990s, over 130 church-run residences, industrial and boarding schools andnorthern hostels existed at one time or another, the number peaking at 80 in 1931. Approximately 150,000children from First Nations, Inuit, and Métis communities attended these schools during the life span of its operation.History and ImplementationThe residential school system that was implemented for First Nations, and, later, Inuit children was the favouredapproach to ‘civilizing’ and ‘assimilating’ the Aboriginal peoples in Canada from the 1830s, on the initiative of Christianmissionaries. The residential school system was introduced as Canadian government policy, following a report in 1879on the working of industrial schools in the United States by Nicholas Flood Davin under a commission from then PrimeMinister Sir John A. MacDonald.The residential school policy had three components: separating First Nation and Inuit children from the influence of theirparents and communities; re-socializing them in the values, beliefs and habits of colonial society; and absorbing them oncompletion of their training into the non-Aboriginal world.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201135

Canadian society did not challenge either the intent of the system or the assumed beneficial effects of the programthroughout its history. Aboriginal people, for the most part, experienced residential schools as inherently violent even inthose situations where school personnel were kind and educational benefits were valued.In order to implement the policy, Truant Officers, Indian Agents, and/or RCMP police officers went to ‘Indian reserves’ toforcibly remove First Nations’ children ages 5 to 15 years from their families in order to attend residential schools. ManyFirst Nation children lost their family connections or contact to their communities for years at a time.Although the schools are often referred to as Indian residential schools, Métis children were recruited to fill places in themthroughout their history. From 1955 to 1970, residential schools and hostels for Inuit students were operated in the Northunder federal authority. Before 1955, Anglican and Roman Catholic churches in the Arctic operated residential schoolswith federal subsidies. After 1970, schools came under the authority of the government of the Northwest Territories. From1950 to 1970, the integration of Aboriginal people into residential school systems was recognized as a failedpolicy which resulted in placing Aboriginal children into mainstream public schools in the late 1950s.Residential Schools in the Algoma DistrictThere were 6 Indian residential schools that were in operation within the territory covered by the AlgomaDistrict School Board: Shingwauk and Wawanosh in Sault Ste Marie; St. Peter Claver, St. Joseph’s, andGarnier High School in Spanish; and St. John’s in Chapleau.Students of Shingwauk Residential SchoolEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201136

In Sault Ste Marie, there were two Indian Residential Schools in operation, the Shingwauk IndustrialSchool for Boys (1873 – 1970) and the Wawanosh School for Girls (1877 – 1935). The ShingwaukHome was first established in Garden River in 1873, but was destroyed by fire six days after it wascompleted. In 1874, a new school was built along the north shore of the St Mary’s River, closer to Sault SteMarie and opened in 1875. The Wawanosh Home for Girls was built on property by the “Northern Road’ andopened in 1879. In the 1890s the Wawanosh School moved to the Shingwauk site and was formallyamalgamated as one institution, the Shingwauk Indian Residential School in 1935 when a new building,Shingwauk Hall was constructed. The Wawanosh site is now the home of the Royal Canadian Legion onGreat Northern Road while Shingwauk Hall became part of Algoma University College.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201137

The Spanish schools comprised of St. Peter Claver (1913 – 1957), St. Joseph’s (1913 – 1962), andGarnier High School (1947 – 1957). The Spanish schools were first established in 1862 at Wikwemikong.The boys and girls schools moved near Spanish in 1913, and the High school was established in 1947. Foradministrative purposes, all three schools were considered to be one school operating as the SpanishIndian Residential School. They were the only schools that were operated by the Jesuits, while Daughtersof the Heart of Mary operated the girl’s school, St. Joseph’s. The schools located in Spanish were thelargest Residential schools in operation in Ontario.The St John’s Indian Residential School (1907 – 1948) was located north of the town of Chapleau. Anumber of fires plagued the school over the years and it was finally closed in 1948. Students weretransferred to other schools run by the Anglican Church, many ended up at Shingwauk. St. John’s andShingwauk were both operated by the Missionary Society of the Church of EnglandIn 1969, the Government of Canada ended its partnership with the churches in the management ofresidential schools and adopted a policy aimed at dismantling the system. The Federal Governmentassumed full responsibility and control of the remaining 52 residential schools of 7,704 students. By the mid 1970's, mostresidential schools closed with only 7 remaining opened through the 1980's. In the 1980's, Residential school studentsstarted to disclose sexual, emotional and physical abuse that occurred at residential schools. The last federally-runresidential school, Gordon Residential School in Saskatchewan, closed in 1996.More information can be found at http://www.shingwauk.auc.ca/welcome_index.htmlEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201138

The Indian Residential Schools Settlement AgreementOn May 10, 2006, The Government of Canada, the Church Entities, and the Assembly of First Nationsannounced that an out of-court agreement had been reached to provide compensation to Survivors of IndianResidential Schools, the Indian Residential School Settlement Agreement (IRSSA). The IRSSA is an offer tosettle all the outstanding individual and class action lawsuits brought forward by many Indian ResidentialSchool Survivors. Because it is an offer to settle lawsuits, the Settlement Agreement had to go through allthe court approval steps that a class action must go through. This is why the Settlement Agreement took solong to implement.Here is an Overview of the Settlement Agreement and the Main Components.The IRSSA has two main financial compensation components:a Common Experience Payment (CEP) worth $1.9 Billion based on their years of residence• $10,000.00 will be paid for the first year of residency at an IRS plus $3,000 per eachadditional year; and,• an Independent Assessment Process (IAP) of $960Million where Survivors can getcompensation for serious physical abuse, sexual abuse, loss of opportunity, and loss ofincome.The IRSSA also provides financial resources for the following: the establishment of a Truth and Reconciliation Commission (TRC) $60 Million• To create a comprehensive record of the Residential School system;• To tell the world so it doesn’t happen again to anyone;• Give opportunities for reconciliation through survivors telling their stories;• It is intended that information gathered will be used for public education and in schoolcurricula.• continued funding for the Aboriginal Healing Foundation (AHF) $125 Million• a Commemoration component of $20 Million to provide funds for communities to mark theIndian Residential School experience in ways appropriate to each community or nation• Health support for Health Canada ($112 million) to ensure that former IRS students and their families haveaccess to emotional health and wellness support services related to the disclosure of childhood abuse(s):Professional counselling, transportation costs assistance, emotional and cultural support.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201139

ImpactsThe loss of family and community connections, in effect, their identity as found in their language and culture, for Aboriginalchildren due to the residential school program has affected generations of Aboriginal people. To dislodgechildren’s previous worldview and disrupt the transmission of cultural heritage the government and thechurches placed a priority on stamping out Aboriginal languages in the schools and in the children. Some ofthe students were successful in completing a formal education but the cost was tremendous. Terms such as“sixty scoop”, “assimilation”, “killing the Indian in the child”, and the “stolen generation” will be used todescribe this era.Situation Schools were set up on reserves and operated by missionaries, but due to the nomadic lifestyleof Aboriginal people, attendance was sporadic and low. Beginning with the establishment of 3 industrial schools in the prairies in 1883, and through thenext half-century, the federal government and churches developed a system of residential schoolsstretching from Nova Scotia to the Arctic. In 1884 the Indian Act was amended to includecompulsory residential school attendance for status Indians under age 16. Children were forbidden to speak their own language or risk punishment (often through beatings),and often worked to clear the land and worked in the gardens and barns to produce the food thatwas to be eaten. It was the intent to systematically remove the children from the cultural and spiritual influence oftheir community members and caregivers (Manitoba, 2003).Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201140

Effects Many children returned from residential school unable to communicate with their parents andgrandparents in their own language. Loss of connection to the land and sense of family and care giving that is usually passed down throughparents to children. Children learned to read and write. Children learned about cultures other than their own. Generations of individuals lost their sense of belonging, fitting neither into the Aboriginal culture northe mainstream culture. The devastating effects of residential school, which today, are commonly still being felt referred to as “residentialschool syndrome” (TDSB, 2006). Parenting skills lost due to many Aboriginals not showing affection after the event. Family violence Some children suffered physical, sexual and emotional abuse Continued cycle of physical and sexual abuse. Lack of trust and good faith between Aboriginal peoples, government and ministries Many Aboriginal children were made to feel ashamed of their culture. Residential schools were organized without sensitivity to the needs and lifestyles of Aboriginal people The Truth and Reconciliation Commission was built upon the “Statement of Reconciliation”dated January 7, 1998 and the principles developed by the Working Group on Truth andReconciliation and of the Exploratory Dialogues (1998-1999). These principles are as follows:accessible; victim-centered; confidentiality (if required by the former student); do no harm;health and safety of participants; representative; public/transparent; accountable; open andhonourable process; comprehensive; inclusive, educational, holistic, just and fair; respectful;voluntary; flexible; and forward looking in terms of rebuilding and renewing Aboriginalrelationships and the relationship between Aboriginal and non-Aboriginal Canadians.Reconciliation is an ongoing individual and collective process, and will require commitmentfrom all those affected including First Nations, Inuit and Métis former Indian Residential School(IRS) students, their families, communities, religious entities, former school employees,government and the people of Canada.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201141

Today Communities are working together to try to rebuild and repair the damage that has occurred. Several languages are in danger of being lost. There are many social issues. There is a deep mistrust of government and education (e. g., parent involvement and interaction in theschools today). Aboriginals are on the path to healing and taking steps to regain the lost culture. Government recognizes this tragedy and is accepting responsibility through reconciliation measures. Many Aboriginal peoples lack the confidence to meet individually with school staff to address their child(ren)’seducation and/or concerns. Many Aboriginal peoples fear judgement and reprisal by school staff if complaints are made. Many Aboriginal peoples have gained the knowledge to become strong advocates for their peoples.As educators what can you do?Be aware and try to understand why students may be reluctant to engage in filling out the paperworkRegister families for school by creating a welcoming environmentTake families on a school visitIntroduce parents to teachers/staffMake a personal connection to parentsRecognize their children when they do something well (awards, notes home, phone calls, newslettersetc.)Incorporate Aboriginal teachings/content into discussions across the curriculum (Ministry of EducationFramework, 2007)Invite parents to share school life experiences with the class (if they are comfortable)Recognize, acknowledge and be sensitive to their unique needsConnect parents/families/children to community network supports so they can make informed choicesRespect residential school survivorsEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201142

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201143

About Aboriginal and Treaty RightsWhat are Aboriginal Rights?Aboriginal Peoples in Canada have Aboriginal rights which derive from their historical presence as self-governingpeoples who asserted sovereignty over the land before the European colonization of Canada. Some Aboriginal rightsinclude Aboriginal title to the land and water, hunting, fishing, or trapping rights that are not addressed in a Treaty, notto be subject to taxes or custom duties, and the right to self-determination.Aboriginal rights and Aboriginal title are ‘collective rights’ held by the First Nation or Inuit Peoples and existingAboriginal rights are protected under Canada’s constitution.What are Treaty Rights?While Aboriginal rights are considered to be “inherent” rights, rights that Aboriginal Peoples have held since ‘timeimmemorial’, Treaty rights are derived from negotiations between the First Nations and Inuit Peoples and the Europeannations. These rights are set out in a treaty document outlining the specific rights of both the Aboriginal Peoples andthe Crown.However, there is disagreement regarding many Treaty rights because there are differences between what wasnegotiated orally and the promises made by the representatives of the Crown, and the complex legal written text of theTreaties. The principal issues are regarding sovereignty to the land and the authority of the British (now FederalCrown) over First Nations and Inuit Peoples. The Supreme Court of Canada is now accepting other historical evidenceother than the written versions of the treaties, and is taking into account the First Nations and Inuit perspectives of whatwas negotiated in the treaties.There are several different types of treaties that have been signed with the First Nations and Inuit Peoples over time inCanada. Initially, Treaties of Peace and Friendship were negotiated between the Europeans and the First Nationsfor the purposes of commerce, trade and military alliances.The British finally seized control from France over much of North America in 1763. The Royal Proclamation of1763 was issued by King George III. This Proclamation attempted to address self-determination issuesregarding religion, language and culture raised by the conquered French colonialists living in the area knownas Quebec and the First Nation peoples concerns raised regarding military alliances and territorial matters,specifically the encroachment of European settlers into their territory. - Note -(the war commonly calledPontiac’s Rebellion is usually stipulated as the cause for the RP of 1763 –The French did not cause the RP 1763, theChief known as Pontiac and his ‘uprising’ did. The French were soon to be defeated in North America but were still athreat because of alliances with the Odawa, Seneca and other nation)..The Royal Proclamation of 1763 established a formal and legal process where only the British (now federal)Crown would be able to acquire land from First Nations Peoples. Note - (It is noted that the First NationPeople were not being treated fairly with crooked deals and the First Nation People would complain and thatis why it was decided that no private deals should occur). These new types of treaties, now known asHistoric Indian Treaties, were considered by the Crown to be forms of ‘real estate deals’ and werenegotiated between 1764 and 1930. In general, First Nations peoples would ‘surrender’ their lands in returnfor money, annuity payments (Treaty money), reserves, and protection from the European settlers.Additional Treaty rights include health care (a medicine chest), agricultural equipment, livestock, ammunition,clothing, establishment and maintenance of schools on reserves (Residential and Day Schools), and the retention ofhunting, fishing, and trapping rights. Every Treaty is unique and not all First Nations or Inuit Peoples are part of aTreaty.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201144

Many treat the Royal Proclamation of 1763 as a unilateral declaration of the Crown's sovereignty over FirstNations and Inuit Peoples and their land. However, the Royal Proclamation is only a part of the Treaty ofNiagara, a treaty that was negotiated between 24 First Nations and the Crown in1764.While the British Crown’s representative presented written words to the First Nations Peoples, the wordsspoken at the Niagara Treaty negotiations were preserved in belts of wampum, woven of hundreds of shellbeads. The Wampum Belts bore symbols that had become familiar to the Nations: the figure of a humanwas the sign of a Nation: humans holding hands meant friendship or common purpose; a diamond orhexagon symbolized a council fire of a nation; a white line was the symbol of the straight path of peace orcommunication.The Covenant Chain Wampum Belt preserves the Treaty of Niagara of 1764 that ratified the RoyalProclamation of 1763. The Covenant Chain belt bore symbols of two men holding hands, with the links of achain at each end, and the year 1764 worked into the design. Note - The design specifically represents anEnglishman and a First Nation person not just any two people.The Annual Presents Wampum Belt depicts the twenty-four nations holding hands, with a rock BritishNorth America (Canada) at one end (right) of the belt and a ship at the other end (left). The promise“spoken” into the belt was that the British would always deliver the presents from the King each year; thatshould they forget, the Nations would reach across the ocean and pull the ship by its cable to (Canada).The Two Row Wampum Belt symbolizes the Treaty of 1613, that was renewed 1764 at Niagara. When theHaudenosaunee first came into contact with the European nations, treaties of peace and friendship weremade. Each was symbolized by the Two Row Wampum Belt. There is a bed of white wampum whichsymbolizes the purity of the agreement. There are two rows of purple, and those two rows have the spirit ofthe ancestors of the Haudenosaunee, First Nation, and European Peoples. There are three beads ofwampum separating the two rows and they symbolize peace, friendship and respect. These two rowssymbolize two paths or two vessels, traveling down the same river together. One, a birch bark canoe will befor the Indian people, their laws, their customs and their ways. The other, a ship, will be for the white peopleand their laws, their customs, and their ways. Each will travel the river together, side by side, but in our ownboats. Neither will try to steer the other's vessel.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201145

These Treaties have never been abridged or repealed, and stand as a positive guarantee of First Nationsself-determination. The Treaties depicted in Wampum Belts, written Historic Indian Treaties and the RoyalProclamation of 1763 are recognized and protected under sections 25 and 35 of the Constitution Act, 1982.In Ontario, there are over 40 Historic Indian Treaties that have been negotiated with the First Nations. Many of thesetreaties, include the Treaty of Niagara of 1764, and the Robinson-Huron Treaty of 1850. In Northern Ontario, severalmajor historical Treaties were negotiated. These include the Bond Head (Manitoulin Island) Treaty of 1836, theRobinson-Superior Treaty (1850), the Robinson-Huron Treaty (1850), the Manitoulin Island Treaty of (1862),Treaty 3 (1873), Treaty 5 (1875), and Treaty 9 (1905-1930).Note: Treaty No. 9. In response to continuous petitions from the Cree and Ojibwa people of northernOntario, and in keeping with its policy of paving the way for settlement and development, the federalgovernment in 1905-1906 negotiated Treaty 9, also known as the James Bay Treaty. For the first andonly time, a provincial government took an active role in negotiations. Together with the areaacquired by adhesions in 1929-1930, Treaty 9 covers almost two-thirds of the area that becamenorthern Ontario.The Williams Treaties of 1923, were negotiated in what is now known as Southern Ontario. These were the lasttreaties signed by the Canadian government.The two Robinson Treaties of 1850 and Treaty 9 (1905) are located within the territory covered by the Algoma DistrictSchool Board. )Modern Treaties are also known as Final Agreements or Land Claim Agreements. They are the result ofnegotiations surrounding Comprehensive Land Claims.First Nation, Metis and Inuit Land Claims and TreatiesEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201146

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201147

First Nations Code of EthicsThere are many examples of Code of Ethics practised and respected in Canada. This Code of Ethics hasbeen taken from the teachings in the text “The Sacred Tree” published by Four Worlds International.Each morning upon rising, and each evening before sleeping, gives thanks for the life within you and for alllife, for the good things the Creator has given you and for the opportunity to grow a little more each day.Consider your thoughts and actions of the past day and seek for the courage and strength to be a betterperson. Seek for the things that will benefit others (everyone).Respect. Respect means "To feel or show honour or esteem for someone or something; to consider thewell being of, or to treat someone or something with deference or courtesy". Showing respect is a basic lawof life.Treat every person from the tiniest child to the oldest elder with respect at all times.Special respect should be given to Elders, Parents, Teachers, and Community Leaders.No person should be made to feel "put down" by you; avoid hurting other hearts as you would avoid adeadly poison.Touch nothing that belongs to someone else (especially Sacred Objects) without permission, or anunderstanding between you.Respect the privacy of every person; never intrude on a person's quiet moment or personal space.Never walk between people that are conversing.Never interrupt people who are conversing.Speak in a soft voice, especially when you are in the presence of Elders, strangers or others to whomspecial respect is due.Do not speak unless invited to do so at gatherings where Elders are present (except to ask what is expectedof you, should you be in doubt).Never speak about others in a negative way, whether they are present or not.Treat the earth and all of her aspects as your mother. Show deep respect for the mineral world, the plantworld, and the animal world. Do nothing to pollute our Mother, rise up with wisdom to defend her.Show deep respect for the beliefs and religion of others.Listen with courtesy to what others say, even if you feel that what they are saying is worthless. Listen withyour heart.Respect the wisdom of the people in council. Once you give an idea to a council meeting it no longerbelongs to you. It belongs to the people. Respect demands that you listen intently to the ideas of others incouncil and that you do not insist that your idea prevail. Indeed you should freely support the ideas of othersif they are true and good, even if those ideas are quite different from the ones you have contributed. Theclash of ideas brings forth the Spark of Truth.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201148

Be truthful at all times, and under all conditions.Always treat your guests with honour and consideration. Give of your best food, your best blankets, the bestpart of your house, and your best service to your guests.The hurt of one is the hurt of all; the honour of one is the honour of all.Receive strangers and outsiders with a loving heart and as members of the human family.All the races and tribes in the world are like the different coloured flowers of one meadow. All are beautiful.As children of the Creator they must all be respected.To serve others, to be of some use to family, community, nation, and the world is one of the main purposesfor which human beings have been created. Do not fill yourself with your own affairs and forget your mostimportant talks. True happiness comes only to those who dedicate their lives to the service of others.Observe moderation and balance in all things.Know those things that lead to your well-being, and those things that lead to your destruction..Listen to and follow the guidance given to your heart. Expect guidance to come in many forms; in prayer, indreams, in times of quiet solitude, and in the words and deeds of wise Elders and friends.Every morning and every evening, give thanks to the Creator for the life that is inside you as well as all the otherforms of life on Mother Earth. Thank the Creator for all of the gifts that have been given to you and to others. Thank theCreator for the opportunity to grow a little more each and every day. During this time, take into consideration yourthoughts and actions of the previous day and strive to do better during this day. Seek courage and strength for theability to become a better person, and that others, too, will learn these lessons.ResourcesThe Sacred Tree, produced collaboratively by:J. Bopp, Bopp, M., Brown, L., Lane, P., Jr. Four Worlds InternationalInstitute, Lethbridge, Alberta, 1984.Code of Ethics for Native People, article written by Mary Lou Smoke. Ethical Framework, Dilico Ojibwe Child andFamily Services.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201149

Traditional WisdomThe Seven Gifts - The Teachings of the Seven GrandfathersThese are the teachings that were given to the Anishnaabe Nation.1. Nbwaakaawin-To cherish Knowledge is to know WISDOM.` Wisdom is given by the Creator to be used for the good of thepeople. In the Anishinaabe language, this word expresses not only "wisdom," but also means "prudence," or"intelligence." In addition to "wisdom," this word can also mean "intelligence" or "knowledge."2. ZaagidiwinTo know LOVE is to know peace. Love must be unconditional. When people are weak they need love the most.3. MnaadendiwinTo honour all of the Creation is to have RESPECT. All of creation should be treated with respect. You mustgive respect if you wish to be respected.4. Aakde’winBRAVERY is to face the foe with integrity. In the Anishinaabe language, this word literally means "state ofhaving a fearless heart." To do what is right even when the consequences are unpleasant.5. GwekwaadziwinHONESTY in facing a situation is to be brave. Always be honest in word and action. Be honest first withyourself, and you will more easily be able to be honest with others. This word can also mean "righteousness."6. DbadendizwinHUMILITY is to know yourself as a sacred part of the Creation. This word can also mean compassion,calmness, meekness, gentility or patience. You are equal to others, but you are not better.7. DebwewinTRUTH is to know all of these things. Speak the truth. Do not deceive yourself or others.“Remember that the other Nations were given teachings that are slightly different from these. But in all the teachings ofdifferent Nations there are commonalities. This sameness refers to the basic Truth that interweaves all natural ways ofliving.” (Benton-Banai, 1988)Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201150

Circle Traditions and TeachingsThe Circle teachings come from the Anishinaape people, commonly known as the Ojibwe nation. The Ojibwe andmany other Aboriginal people have a teaching that the medicine wheel is the circle of life, and all things in life arecircular (e.g. the earth, the sun, moon and all the planets and stars; the cycle of seasons, and day and night, the lifecycle). Depending on the nation, the colours may be different and placed in different locations. The most commoncolours are yellow, red, black and white. These represent the cycle of seasons, day and night, the life cycle from birth tochildhood to adulthood to old age, and finally death and rebirth. These teachings are divided into the four directions(TDSB, 2006).The medicine wheel is an ancient symbol that reflects values, world views, and practices, and is used by many Aboriginalpeoples today (Bopp et al.1989). Each person's medicine wheel is unique to the teachings that they havereceived.One of the main teachings from the medicine wheel is balance. For example, the medicine wheel symbolizes the fourparts of an individual (spiritual, emotional, physical, and mental) which emphasizes the need to educate the “whole”child. In order for an individual to be healthy, all four areas must be balanced. The medicine wheel signifies theinterconnected relationships among all aspects of life and provides direction and meaning to an individual (Manitoba,2003).The Medicine WheelThe Medicine Wheel is an ancient symbol used to express and represent the meaning of the Four SacredDirections which encompass all of the teachings of the Seven Grandfathers, so that we can live in Harmonywith all of the Creation.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201151

Medicines (Four Sacred Plants)Tobacco – East/Yellow/SpiritualSacred to First Nations people, tobacco always comes first. It is considered one of the four original gifts from theCreator. It is used as an offering before harvesting anything from Mother Earth. An offering is placed in a respectful way onthe earth near the plant or animal or stone you wish to take, and permission is asked prior to your taking the item. Thisensures that more will come to take its place in nature. Tobacco is believed to open the door between our world and thespiritual world, so it is used to carry prayers to the Creator. Tobacco is placed in the hand during prayer, then it is left in aspecial place on Mother Earth when you are done, or offered to a sacred fire. In most instances, the proper way to ask afavour of someone is to offer them tobacco wrapped in a small red cloth tied with a ribbon, known as tobacco ties.Tobacco can also be given as cigarettes or a pouch. Offering tobacco establishes a relationship between two people.Sage – West/Black/PhysicalSacred to First Nations people, sage is a woman’s medicine. It is considered one of the four original gifts from theCreator. It is said to be a masculine plant, and it reduces or eliminates negative energy. Often in women’s circles, onlysage is used in the smudge. Sage represents the west. It is the traditional choice of herb to use for smudgingas it is believed to be the most powerful, purifying medicine capable of driving away negative energies thatafflict the aura, mind, body, and soul. It is used to establish a sacred boundary at the beginning of rituals andceremonies. Sage is helpful to remind us of our past and focus on dreams for our life’s journey.Cedar – South/Red/EmotionalSacred to First Nations people, cedar offers us protection and grounding. It is considered one of the four original giftsfrom the Creator. Cedar is used mostly for ceremonies which include making a protective ring around the activitycircle with cedar. Cedar represents the south. It is used to waft smoke in ceremonies and ward away sickness,or clear the air after illness. Cedar tea is especially good to serve during times of teachings and circles, so that allcan keep focused on their task at hand.Sweet Grass – North/White/MentalSacred to First Nations people, sweet grass may be the best known of the plant medicines. Sweetgrass representsthe North and the hair of mother earth. The three fold braid represents the mind, body and spirit. It has thepower to call in positive energies, and carries within it deep wisdom of the earth. It provides clarity to themind and purifies. Sweetgrass creates a sacred place for the spirits to listen, and provide blessings, safety,and protection. It is said to be a feminine plant whose teaching is kindness because it bends without breaking. It isconsidered one of the four original gifts from the Creator. Its braids are unique to Anishinaape culture because it isconsidered to be the hair of Mother Earth; we show respect to her by braiding it before it is picked. Its many purposes areused in basket weaving and other gift items, where it’s gentle sent is renowned.Note: If picking either sage, cedar or sweet grass, an offering of tobacco is made to Mother Earth.sweet grass braidsageEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201152

Ojibwe Clan SystemPeople of all nations in the world essentially have the same basicneeds: food, protection, education, medicine and leadership.Traditionally, the Ojibwe Clan System was created to provideleadership and to care for these needs. There were seven original clans and each clanwas known by its animal emblem, or totem. The animal totem symbolized the strengthand duties of the clan. The seven original clans were given a function to serve for theirpeople.The Crane and the Loon Clans were given the powerof Chieftainship. By working together, these two clansgave the people a balanced government with eachserving as a check on the other.Between the two Chief Clans was the Fish Clan. The peopleof the Fish Clan were the teachers and scholars. They helpedchildren develop skills and healthy spirits. They also drew ontheir knowledge to solve disputes between the leaders of theCrane and Loon Clans.The Bear Clan members were the strong and steady policeand legal guardians. Bear Clan members spent a lot of timepatrolling the land surrounding the village, and in so doing,they learned which roots, bark, and plants could be used formedicines to treat the ailments of their people.The people of the Hoof Clan were gentle, like the deer andmoose or caribou for whom the clan is named. They cared forothers by making sure the community had proper housing andrecreation. The Hoof Clan people were the poets and pacifistsavoiding all harsh words.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201153

The people of the Martin Clan were hunters, foodgathers and warriors of the Ojibwe. Long ago, warriorsfought to defend their village or hunting territory. Theybecame known as master strategists in planning thedefense of their people.The Bird Clan represented the spiritual leaders of the peopleand gave the nation its vision of well-being and its highestdevelopment of the spirit. The people of the Bird Clan weresaid to possess the characteristics of the eagle, the head oftheir clan, in that they pursued the highest elevations of themind just as the eagle pursues the highest elevations of thesky.To meet all the needs of the nation, the clans worked together and cooperated toachieve their goals. The Clan System had built in equal justice, voice, law and order andit reinforced the teachings and principles of a sacred way of life. Today some people stillfollow their clan duties, but, for the most part, the original force and power of the ClanSystem has diminished to a degree of almost non-existence.The Mishomis Book: The Voice of the Ojibwe Benton, Banai, Edward.Saint Paul, Minnesota: Indian Country Press, Inc. 1981Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201154

Traditional Feasts - Contemporary Feasts Adapted to today's lifestyle. Begin with offering prayers and songs for the feast by a traditional teacher, Senator, or Elder. Four sacred medicines (tobacco, cedar, sage, and sweet grass) are always present. Only the spirit plate (a plate of food that is offered to the Creator by being placed outside fornature after the feast) is smudged. Purpose is to give thanks for a good life Examples of feasts include Chief’s feast, Summer Solstice, Winter Solstice, Memorial feast forancestors, the First Kill feast, and feasts at the beginning of each season.The Pow-WowA spiritual, as well as social gathering, to celebrate life.The drum represents the heartbeat of mother earth and acknowledges the grandmother and grandfather spirits,spirits of the four directions, the veterans, the unborn and those who have passed on.There are two kinds of Pow-Wows: Competition and Traditional.Competition Pow-Wows involve competing with other dancers in your category and age – usually for moneyprizes.Drum groups also compete for the title of Championship Drum.Traditional Pow-Wows are announced in advance to give time to prepare things such as: food for the feaststhat go along with most Pow-Wows; obtaining gifts for the Elders, singers, dancers, and for the guests; andEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201155

construction of the arbour ( an open walled hut with a cedar floor and willow thatched roof that houses the hostdrum).The host drum is specifically invited to sing traditional songs, handed down over the centuries at theOpening and Closing Ceremonies.During certain times of the Pow-Wow no pictures are allowed (e.g., Grand Entry, honour songs or flagsongs).Men: traditional dancers wear their deerskin regalia, grass dancers wear their colourful regalia andlong flowing fringes, and fancy dancers wear brilliantly coloured regalia and dance in a very energeticmannerWomen traditional dancers (wear deerskin dresses with fringes and carry fans and shawls staying firmlyconnected with the earth when they dance), traditional dancers jingle dancers (do healing dances and weardresses covered in metallic cones) and fancy shawl dancers (look like beautiful butterflies as they whirl with theirlong fringes and shawls).It is important for students to understand all components and it is appropriate to ask an individual tocome in and share their teaching with the class. It is not appropriate to organize a Pow-Wow in yourclass by having students make drums and dress upSweat Lodge CeremonyThe sweat lodge ceremony is used by Aboriginal peoples as a way to seek prayer, healing and purification. Not allAboriginal peoples participate in a sweat lodge ceremony which goes back to keeping the Cultural Continuum in mind.The ceremony didn't exist until the influence of European culture (alcohol) had corrupting effects such as wife andchild abuse behaviour on the Aboriginal culture. Prior to the pre-contact with the Europeans, no alcohol existed forAboriginals. Participating in a sweat lodge ceremony brought one back to the traditional ways of living. The sweatlodge would make the peoples sweat out the toxins in their body, repair the damage done to their spirits and acquireanswers and guidance from the spirits, creator and mother earth. A medicine man and/or woman would be present inthe ceremony.The sweat lodge ceremony occurs in a lodge (varies in size) which is at least 10 feet long across and 3-4 feet high in themiddle. There's a pit of red-hot firestones in the middle which is referred to as the belly button of Mother Earth. Theentrance is closed and the ceremony begins once the Grandfather spirits are present in the pit. The water drumcalls for the spirit guides and the four directions. The sweat lodge keeper pours water until the spirits tell the keeperto stop, at which point, prayers, songs and chants occur in the lodge to purify one’s spirit. The sweat lodge keeperdeciphers.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201156

SmudgingSmudging is a purification ceremony that is practiced among many aboriginal peoples in North America.Similar to the sweat lodge ceremony, smudging is a healing ritual and cleanses the body, mind and soul.However the actual practice of the smudging ceremony is simpler than that of a sweat lodge and therefore itis commonly practiced by oneself or in collectively at other ceremony, gatherings, serious discussions, orjust to start the day.It is taught through oral tradition that when the Great Spirit placed the four kingdoms here on mother earth –mineral, plant, animal and human, that four sacred plants entered into an agreement with us humans. Thesefour plants agreed to sacrifice their lives so that we could have their purifying smoke to cleanse with and topray with, maintaining a balance within ourselves and each other, in exchange for our respectful treatment ofthem. This means that we are to pick these plants with honor, asking for permission and giving thanks,taking only what is needed and not damaging the plant. The four plants that entered into this agreementknown as the sacred medicines include: sage, sweet grass, cedar and tobacco.Cultural Smudging ProtocolThe Algoma District School Board respects and supports the Aboriginal, cultural practices associated withthe use of the four sacred medicines.The ADSB recognizes and supports Aboriginal traditions practiced in schools and facilities by students, staffand Aboriginal partners for cultural events and meetings.Algoma District School Board will permit the use of the four sacred medicines in connection with Aboriginalcultural practices at cultural and educational events, meetings, and relevant classroom presentations.Cultural Sensitivity ProtocolEffective January 1, 2009 the Algoma District School Board officially recognizes and supports the culturalpractices associated with the various heritages represented by the students and staff within its organization.These practices include cultural and educational events, meetings and relevant classroom presentations,being sensitive not to impinge on the rights of others.Both of these protocols are attached as a resourceEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201157

Metis TraditionsMetis FlagThe horizontal figure or infinity symbol featured on the Métis flag was originally carried by French 'halfbreeds'with pride. The symbol, which represents the immortality of the nation, in the centre of a blue fieldrepresents the joining of two cultures.Historically the Métis were strongly associated with the North West Company (NWC), a fur trading entity incompetition with the Hudson Bay Company (HBC) and they fought often for NWC causes. In a gift givingceremony in 1814, NWC partner Alexander MacDonnell presented the Métis with this flag and it soonbecame a trademark for the nation. The Métis flag is carried today as a symbol of continuity and pride.Métis SashPerhaps the most prominent symbol of the Métis Nation is the brightly coloured, woven sash. In the days ofthe Voyageur, the sash was both a colourful and festive belt and an important tool worn by the hardytradesmen, doubling as a rope when needed. Not only functional, the sash is colourful and identifiable asMétis apparel. The sash itself served as a key holder, first aid kit, washcloth, towel, and as an emergencybridle and saddle blanket. Its fringed ends could become a sewing kit when the Métis were on a buffalo hunt.The art of sash weaving was brought to the western regions of Canada by Voyageurs who encountered thebright 'scarves' through contact with French Canadians. The finger-weaving technique used to make thesash was firmly established in Eastern Woodland Indian Traditions. The technique created tumplines,garters and other useful household articles and items of clothing. Plant fibres were used prior to theintroduction of wool.Europeans introduced wool and the sash, as an article of clothing, to the Eastern Woodland peoples. TheSix Nations Confederacy, Potawatomi, and other Indian nations in the area blended the two traditions toproduce the finger-woven sash.The French settlers of Québec created the Assumption variation of the woven sash. Sashes were a populartrade item manufactured in a cottage industry in the village of L'Assomption, Québec. The Québécois andthe Métis of Western Canada were their biggest customers. Local Métis artisans also made sashes. Sashesof Indian or Métis manufacture tended to be of a softer and looser weave, and beads were frequentlyincorporated into the design.The Métis share the sash with two other groups who also claim it as a symbol of nationhood and culturaldistinction. It was worn by eastern woodland Indians as a sign of office in the 19th century, and FrenchCanadians wore it during the Lower Canada Rebellion in 1837. It is still considered to be an important part oftraditional dress for both these groups. The sash has acquired new significance in the 20th century, nowsymbolizing pride and identification for Métis people. Manitoba and Saskatchewan have both created "TheOrder of the Sash" which is bestowed upon members of the Métis community who have made cultural,political or social contributions to their people.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201158

Michif LanguageThe Métis are a distinct Aboriginal people with a unique history, culture and territory that includes thewaterways of Ontario surrounds the Great Lakes and spans what was known as the historic Northwest. Thecitizens are descendants of people born of relations between Indian women and European men whodeveloped a combination of distinct languages that resulted in a new Métis specific language called Michif.In Ontario, Michif is a mixture of old European and old First Nation languages and is still spoken today bysome in the Métis community. Efforts are underway to rescue and preserve this critical component of Métisculture.Fiddle MusicThe fiddle has figured prominently in the lifestyle of the Métis people for hundreds of years. It is the primaryinstrument for accompanying the Métis jig. The famous 'Red River Jig' has become the centrepiece of Métismusic. Since this European instrument was exceedingly expensive in early Canada, especiallyfor grassroots Métis communities, many craftsmen learned how to make their own. The fiddle is still in usetoday and plays a prominent role in celebrations as a symbol of our early beginnings and the joyful spirit inwhich they lived and grew. Fiddle and jigging contests are always popular events and provide an opportunityto showcase the fiddle as a symbol of Métis nationhood and pride.Metis JiggingThe Métis people established the dance “The Red River Jig” which has been the centrepiece in Métis musicfor hundreds of years. The dance in itself is unique even though it's similar to the Irish step dance as itinvolves complicated footwork of Native dancing mixed with European music and a main instrument such asthe fiddle is used.In the past, the Métis peoples made their own fiddles out of maple wood and birch bark as the instrumentswere difficult to obtain and expensive to purchase. In the past, jigging would be a type of dance occurringfrom dusk lasting to dawn.Today, jigging is enjoyed in Métis and cultural celebrations, conferences, events, pow wows andcompetitions. Métis peoples held fiddle and jigging contests as a symbolic gesture of nationhood and pride.Traditionally, dancing started early in the evening and would last until dawn. Witnesses were oftendumbfounded by the energy and vitality evident during celebrations which was matched only by the long,arduous days of labour necessary to keep Métis communities running. Metis people continue to enjoyjigging, and have local, provincial and national dance teams who attend conferences, exhibitions andpowwows.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201159

The Inuit Culture and FamilyThe Inuit past is preserved and explained through the telling of stories and the passing of information fromone generation to the next through what is called the oral tradition. Inuit recognize the importance ofmaintaining the oral tradition as a part of the culture and way of learning.Inuit society was structured around the immediate family, plus the extended family of grandparents, cousinsand other blood and marriage relationships comprising a family group with whom they lived in closeproximity. All kinship relations, once established, remained in force until death. Whaling in particular requiredthe cooperative efforts of the family group to hunt, skin, secure the food and make clothing. Interdependenceof the family group was essential for survival.The spiritual beliefs of the Inuit pervaded every aspect of their culture. They were shaped by their need toobtain food and to face the extreme and unpredictable forces in their environment. All things whether livingor inanimate had 'a spirit' .. shaman or "angakog" was the person in the family group able to communicatewith the spirit world and exercise control over physical forces and events. The shaman acted as mediatorbetween man and the greater forces of the universe. Shamans held a central place in the Inuit culture.Although shamans could be evil as well good, the first shamans arose specifically to help man. The positionof shaman was not open to all but only those with inherent "supernatural" faculty could become a shaman.The role of shaman often passed from an older to a younger member of the family. There was anapprenticeship period from five to twelve years, during which time the apprentice was under special taboosor restrictions such as abstinence from eating the liver, head, heart or intestines, or having sexual relations.His training involved learning stories with information about the various techniques during ceremonies;instruction in taboos.String GamesThe Inuit have created some of the most complicated and beautiful string figures: This activity was seen as aform of art, however it also was used to help develop stories that were told in the igloo in winter time. All youneed to play a string game is a single loop of string about 1 metre long, and your two hands. Many of thesestring games can be seen in pictorial form with instructions on the ARCTIC STRING FIGURE PROJECTwebsite, http://wvvw.isfa.org/arctic/jenness.htMEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201160

Inuit Throat SingingThere are two types of singing in the vast Inuit Arctic: regular songs, generally accompanied by hand drums anddancing; and throat-singing, generally done by two women facing each other (and nowadays by a few men, too). In manyregions, throat-singing was forbidden by Christian priests for many decades. With the religious ban now lifted, it has beenresurfacing in the last 20 to 30 years. Inuit throat-singing is not singing per se but really vocal games or breathing games.Traditionally, they are considered 'games in which one makes noises', as the Inuit would say. Because of the way theyuse the voice, the throat, deep breathy sounds, rhythms, it is now called throat-singing. Traditionally, they are games thewomen employed during the long winter nights to entertain the children, while the men are away hunting (sometimes forup to a month or more). As already mentioned, they are generally done by two persons, but sometimes we can findfour or more performers singing together.Inuit throat-singing is done the following way: two women face each other; they may be standing or crouching down; oneis leading, while the other responds; the leader produces a short rhythmic motif, that she repeats with a short silent gapin-between, while the other is rhythmically filling in the gaps. The game is such that both singers try to show theirvocal abilities in competition, by exchanging these vocal motives. The first to run out of breath or be unable tomaintain the pace of the other singer will start to laugh or simply stop and will thus loose the game. It generally lastbetween one and three minutes. The winner is the singer who beats the largest number of people. Women of Araviat,Nunavut practice a unique form of throat singing. These women are able to throat sing by themselves, using a largebowl or kettle held near the singer's mouth to give resonance.Inuit TechnologyKayak - The Arctic skin boat known to Inuit as the kayak was protected from waves, spray and the elements by a watertight,covered deck. Some local varieties had long, thin end horns that could serve as handholds in the event of acapsize rescue. These kayaks were designed for great speed and were therefore well suited to one of their primaryfunctions: the pursuit and capture of swimming caribou at inland lakes and rivers. Kayaks would have traditionallybeen made of caribou skins and bones. No nails were used in the kayak construction. Caribou sinew was used tolash the kayak together.The Ulu – a women’s knife with varying blade lengths used for skinning, and cleaning animals, cutting a child’s hair,cutting food and, sometimes for trimming blocks of snow and ice.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201161

Igloo – An igloo translated some times as snow house is a shelter constructed from blocks of snow. It isgenerally in the form of a dome. The best snow to use for this purpose issnow which has been blown by wind. Their homes were wonderfully well constructed. These early peopleare credited with the invention of igloos. They fit blocks tightly together. Then, using lamps, they applied heatto the walls of their home, both inside and out. The ice melted a little, and quickly refroze. This sealed theblocks into one sheet of ice, and made their homes nearly air tight. One oil lamp could heat a home. Homeshad windows made of clear sheets of ice. They had doors of ice that could be opened and closed. Duringconstruction, they built in an ice shelf around the entire inside wall. They used the shelf to spread outbedding and for a place to sit. The ice shelves stayed frozen because one side of the shelf was part of theoutside wall. The people stayed warm while sleeping on the shelves because they were tucked inside fursleeping bags.The Parka—The ingenuity of the Parka reflected the varied roles of the men and women and were constructedto accommodate the actions required of these roles. For example, the hood of the men's parka was more closefittingto allow better vision out in the tundra. The shoulders were roomy to allow him to pull in his arms for warmthor to aid movement during a hunt. The woman's parka was better suited to the caring of children in that the hoodwas large and was better suited to actually serve as a carrier of the children for the first couple of years of theirlives. The parka was also roomy enough to allow it to be moved from back to front to easily accommodate breastfeeding.The quilliq– is the small stone stove that was their only source of heat and light during long winter months.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201162

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Creating a Welcoming Learning EnvironmentA welcoming environment for both students and parents/guardians is a necessity to ensure student success. ManyAboriginal children walk through our schools like strangers. It is commonly understood that parent/guardianinvolvement and influence is a key factor in success for all students including Aboriginal students (Galligher-Hayashi,2004). There are many areas within a school that can be points of focus.Parent/Guardian InvolvementFirst Nations education is regarded as a lifelong learning process. As the child grows the educational setting mustgrow and change with him/her. It has been noted that school practices play a more significant role in cultivation ofparent/guardian involvement than does educational background, family size or socio-economic status of the parents.(Chabot, 2005)Participants in Chabot’s study noted that the following key points are the most important: A welcoming climate must be developed. A sense of mutual respect is essential. Parents/guardians must share a common cause and a meaningful reason for being in the school Key activities that support parental involvement (Kavanagh, 2002). Assisting with the creation of safe and supportive home environments. Designing effective two-way communication strategies. Creating welcoming environments for parental involvement in the school. Helping parents/guardians in assisting with home learning activities. Involving parents/guardians as key partners in educational decision-making. Integrating school and community agencies to support students and families.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201164

Sample ActivitiesSome sample activities for successful school, family, and community partnerships include: Parent/Guardian Handbook - information on what to expect for the school year and what is expected of yourchild. Family interviews - teacher interviews to learn about the family's goals, priorities, and needs for theirchildren. Resource information fairs for parents/guardians, may be on topics requested by parents/guardians. Coordinate resources and services for families, students and the school with businesses, agencies, etc Drug Awareness and Self-Esteem Night (Community Police may help with this) , Children's Health FairLiteracy Night/Storytelling NightGrandparents as Parents/Guardians - recognizing the role that grandparents play in the extendedfamily. Create Parent/Guardian Centres - establish a family friendly centre with paid/volunteer staff andparents/guardians. Provide resources and materials about the role of parents/guardians in school activitiesand decision-making or tie in with School Council.Translation services for all school-to-home and home-to-school communicationsParent/guardian newsletters - with tips to learn at home, activities, parent/guardian guest column.Classroom newsletter, programs to share good news in high school.Community notification - send notices about school events to places in the community.Orientation Days - prior to school beginning, have an introduction for parents/guardians and students.Family socials, Tutoring program, Interactive Homework, Family Read Aloud Programs, FamilySports Night, Cultural Fairs/International Day/Family Heritage DayGrandparents and special friends week Volunteer Wall of Fame - those who have given a certainamount of hours to the school. Volunteer Information packagesKnowledge and skills survey - survey parents/guardians to see who is willing to donate time andresources to supplement the curriculum.Welcome Committees - a committee (made of parents/guardians, teachers, community members, andlocal businesses) distributes letters and calendars of events to incoming classes, and holds monthlywelcoming events for all families who are new to the schoolInclude families as participants in school decisions, governance, and advocacy through PTA, SchoolCouncil, committees and other parent/guardian organizationsEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201165

Office/Front Foyer/Student Services OfficeThe first contact parents/guardians often have with the school is the secretary during registration: Friendly, knowledgeable office personnel make a person feel welcome. Many Aboriginal parents/guardians have indicated that they felt more comfortable when the secretaryhandled the registration paperwork. Unfamiliar paperwork can be intimidating. This also ensures that theschool receives the correct and necessary information. Have Aboriginal artwork, posters, bulletin board borders, and calendars, etc. posted in the office or frontfoyer. Coffee, water, juice offered to parents/guardians while registering Provide books, paper, crayons to entertain younger siblings that are waiting during this registrationtime School tours by older students (high school), principal, vice principal or facilitator in elementary school fornew student and/or parents/guardians.Cafeteria/Other Bulletin Boards/ LibraryCreate living bulletin boards in the common areas used by all students.These can have monthly calendars of local organizations (Friendship Centre, First Nation Communityactivities.Librarians/Library technicians can make themselves aware of a variety of aspects of local Aboriginal culture.Artwork, both student and professional, can make a library more beautiful.Posters of Aboriginal and non-Aboriginal role models.Photographs of important members of the community such as Elders/Senators can be displayed nextto photos of students.Select Aboriginal resources, not just about Aboriginal topics but by Aboriginal authors.A wide selection of fiction by Aboriginal authors should be available and included in regular displays ofnew materials.Activities in the library should be inclusive of Aboriginal students.Aboriginal practices such as the talking stick can be incorporated for discussion.Writing and literature circles can include Aboriginal students.Introduce parents/guardians to the library by holding an open house for families to see examples of studentwriting and artwork. Use the medicine wheel to help the students become familiar with the researchprocess. Posters of role models, both Aboriginal and non-Aboriginal could be used in these areas.Aboriginal culture is rich and diverse. By celebrating Aboriginal culture and mixing it with non-Aboriginal culture,we can instil pride and acceptance in Aboriginal students. This will help them to feel part of the largerpopulation.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201166

Greeting and Thanking Traditional VisitorsAll cultures are enriched by certain valuable and unique individuals. Such individuals possess a wide rangeof knowledge – knowledge that once shared, can expand students’ insight beyond the perspectives of theteacher and classroom resources.Elders and SenatorsWhile it is disrespectful to try to define who is an Elder in empirical terms commonly used by our largerEuropean based society, some of the aspects that are considered in determining who is an Elder include:• The Elder is recognized and respected by his/her own family and community for such attributes ashaving knowledge that is accompanied by wisdom, kindness and appropriate moral behaviour• An Elder has earned his/her knowledge through years of struggle and sacrifice and his/her authoritycomes from the spirit• An Elder has patience, caution, humility and kindness• An Elder usually is a person who is fulfilling the role of grandparent• An Elder usually is fluent in his/her first language• An Elder never asks for monetary payment for services rendered• Elders are seen to have very special and unique gifts and abilitiesElder is a "specialist: in one or more areas (e.g., traditional sacred ceremonies, legends, spiritual well being,healing process, oral history, etc). One Elder may not be able to meet all needs within a school. Forexample, an Elder who specialized in advising youth and families may not be able to conduct specificspiritual ceremonies. When approaching an Elder, schools should know what they want the Elder to do andwhat services the individual Elder is able to provide.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201167

Why Involve Elders and/or Senators?The benefit of involving First Nations Elders and Métis Senators in schools is that the First Nation, Metis andInuit students see themselves and their cultural heritage reflected within the school. This helps studentsdevelop positive self esteem, which in turns helps them achieve their potential in school and life. In additionto this, other benefits include enhancing cultural perspectives, building relationships with the First Nation,Metis and Inuit community, promoting cultural traditional awareness, providing a mentor or role model andpromoting harmony.First Nation Elders, and Metis Senators are integral to the revival, maintenance, and preservation ofAboriginal cultures. Elder/Senator participation in support of curricular objectives develops the positiveidentity of First Nations and Métis students and enhances self-esteem. All students may acquire aheightened awareness and sensitivity that inevitably promotes anti-racist education. It is important to notethat the title Elder/Senator does not necessarily indicate age. In Aboriginal and Métis societies, one isdesignated an Elder/Senator after acquiring significant wisdom and understanding of native/Métis history,traditional teachings, ceremonies, healing practices and experience. Elders/Senators have earned therespect from their community to pass on this knowledge to others and give advice and guidance on personalissues, as well as issues affecting their communities and nations.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201168

Elder Protocol - First NationsElders must be offered tobacco when you ask them to share their knowledge. Please note that it is veryimportant to be specific in making your request. If the Elder accepts the tobacco s/he is accepting therequest and will do her/his best to help you. If they cannot do what you are asking they will say so and notaccept the tobacco. The exchange of tobacco is similar to a contract between two parties where the Elder isagreeing to do what is asked and the one offering the tobacco also has obligations to respect the Teachingsand the Teacher, thus the protocols which explains the expectations of the host. It is therefore veryimportant that you are specific before handing over the tobacco. It is perfectly appropriate to ask for areferral if the Elder is unable to comply with your request.When giving tobacco, place it in front of the Elder and state your request. The Elder indicates acceptance ofyour request by picking up the tobacco. If you hand it directly to the Elder you do not give him/her theopportunity to accept or pass on your request – it takes away their choice. Always speak to the tobaccowhen making your request, BEFORE handing the Elder the tobacco.Tobacco can be given in a pouch, wrapped in a piece of cloth or even in the form of a cigarette. Theminimum amount of tobacco is the amount needed to use in a Ceremonial Pipe, but a pouch of tobacco isstill the most common form. Tobacco is a sacred medicine and only commercial tobacco or tobacco in itsnatural form (kinikinik) is acceptable. Some people have asked if a mixture of ‘healthy' herbs or othermedicines can be used instead of tobacco – the answer is NO. Whatever your views are on tobacco it is stilla sacred medicine to Traditional Aboriginal people.Elders are never "paid" for their "work" as it would be culturally inappropriate to appear as though they are“selling” Indigenous knowledge. Traditional Indigenous and cultural knowledge is not, and cannot be ownedby an individual or institution.If the Elder agrees to become involved and accepts the tobacco it is customary to provide a gift afterwardsto show your appreciation. This gift can be monetary. Before the modern era, Elders were given food,clothing and other necessities in exchange for their help and therefore monetary gifts are acceptable ifpresented as a gift and not payment - in exchange for help. Elders must never be asked to sign a "receipt"as acknowledgement of their gift even if it is financial. (Elders in our area have signed receipts, but ask first)Note: Check you school’s policy on smudging activities prior to approaching the Elder.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201169

Elder Protocol – Metis Senator ProtocolTo contact a Métis Senator, call your local Métis community council or Métis Nation of Ontario for guidance. Senatorsare elected life positions who are great storytellers and enjoy sharing wisdom. If you would like a Senator foropening/closing ceremonies, invite the Senator the same way as you would ask a consultant or an advisor. An offeringof tobacco isn't necessary but a gift or honorarium is appreciated. When in doubt, seek clarification and ask questions.Seeking an Elder/SenatorTo initiate the process of dialogue and participation, a letter may be sent to the local band council or an Aboriginalcommunity agency requesting Elder/Senator participation and indicating the role the Elder/Senator would have within theprogram.First Nation bands, Friendship Centres, and Métis Community Councils, in our area are active at the community level andoften present cultural workshops and activities in cooperation with Elders/Senators and other recognized resource people.Teachers and schools may wish to contact ADSB Aboriginal LEAD Teacher - Carol Trudeau McEwen or SuperintendentKime Collver for names of Elders/Senators who would be interested in participating at school /Board events.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201170

Connections in Our Classrooms, Our Schools and Our SchoolCommunities to Support Our StudentsIn Our Classrooms: Make cross curricular connections that align initiatives and ensure that inclusion is across thecurriculum - Aboriginal history, issues, world views, perspectives are reflected across all Grades, K –12o make cross curricular connections by including Aboriginal experiences in science, art,music, language, as well as history, geography and social studies – Units on Aboriginalpeople and culture are an integral part of the curriculum.o teach students to deconstruct bias in learning resources – inclusion should not be limited tosocial studies and history Emphasize the value placed by Aboriginal world views on harmonious relationships with theenvironment and the cycles of life as an Integral part of inclusiono where appropriate include circle teachings as part of classroom practices and instruction Ensure that Aboriginal information and the perspectives included are accurate and the timeframe isaccurateo ensure information is accurate by confirming that resources are Ministry approved and/orrecommended for use in ADSB schools - use videos and novels that represent authenticAboriginal voiceo review the resources in your classroom and school library for bias and make sure mapsinclude a time period reference and accurately locate Aboriginal peoples of that time periodo cross reference facts and important information (e.g. websites) to ensure the information isaccurate (see the electronic resource list from ADSB)Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201171

In Our Schools: Intentionally plan for opportunities where Aboriginal voices are present and Aboriginalperspectives are evidento invite Aboriginal elders, artists and storyteller and others from the Aboriginal communityinto your schools and classrooms.oinclude Aboriginal authors and literature in your library and resource areas (e.g. bulletinboards, websites)o acknowledge and validate the contributions of Aboriginal peoples in both the past and incontemporary society. Share that contributions of Aboriginal peoples go beyond theinclusion of toboggans and tepees and include the wealth of knowledge and successfulendeavours across a wide range of fields (e.g. environment, architecture, agriculture,government, medicine, art, music and theatre) Ensure that terms and terminology are used accurately and the language used is that whichempowers, validates and supports the inclusion of Aboriginal experiences, perspectives andhistories in respectful, accurate, authentic wayso use credible sources to refer to using terms in relation to Aboriginal peoples, use therecommended terminology when referring to Aboriginal peoples and refer to each nationby name rather than more generic overuse of Native/Aboriginal peoples as collective. Look for opportunities to broaden your knowledge and understanding of Aboriginal people andissues, ensure a balance of perspectives are presented in the school, acknowledge Aboriginalhistories in their own right and constantly examine and challenge your own biases andassumptionsooowhen possible participate in professional deleveopment that supports Aboriginalstudentsif you don’t know, ask or find outwhen an issue is in question or brought forward – look for the answersEducating Our Educators – Educating Our Aboriginal StudentsRevised March 20111672

In Our School Communities: Display contemporary images of Aboriginal peoples in a variety of contexts (within urban, rural,reserve communities) and across a range of socio-economic circumstances. Images and contentshould reflect Aboriginal peoples’ contribution to society and are evident across a wide range ofendeavours (art, music, science, business, mathematics, medicine, sports)o ensure that contemporary images and peoples are presentoknow your school community – work with Aboriginal partners to support learning in the school– (field trips, outdoor education programs, Aboriginal scholarships availabilityo acknowledge the diversity within any cultural grouping and the distinct and uniquedifferences amongst Aboriginal nations Validate and acknowledge the importance of oral history Reflect on the various histories of Aboriginal poeples and ensure that they are acknowledged in theirown right and not just in relation to interaction with European cultures and Aboriginal holidays/days ofsignificance are acknowledged and celebrated.o specifics events are celebrated in the community and supported by the school – AborignialDay, Louis Riel Day, Powley Day as well as local celebrations – community Pow Wows(Education Day at Algoma University) Intentionally focus on Aboriginal contributions in both the historical and contemporary context inCanada so that they are acknowledged and valued, while still acknowledging the devastatingimpact of colonization on Aboriginal cultureso work with Aboriginal communities to acknowledge and reflect on Residential Schools, 60’sScoop, Treaties, relocation to reservesEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201173

Building Capacity with Educators Work closely with partners from the educational system. Provide opportunities fro educators to process new information that may be uncomfortable to them. Balance history and context with specific strategies for educators. Raise awareness about the daily realities of Aboriginal youth. Provide self-reflection opportunities for educators. Help educators understand the importance and relevance of incorporating an Aboriginalperspective. Provide instruction in how to integrate content.Source: “Engaging and Empowering Aboriginal Youth: A toolkit for Service Providers” Copyright 2009,2010 Claire V. CrooksISBN 978-1-4269-4267-9(sc)Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201174

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201175

National Aboriginal Day: June 21National Aboriginal Day is an annual nation-wide day for all Canadians to celebrate the cultures andcontributions made to Canada by First Nations, Inuit, and Métis peopleNational Aboriginal Day was proclaimed in 1996 by former Governor General Romeo A. Leblanc. Prior to this date, itwas designated as National First Peoples Day (1995 Royal Commission on Aboriginal Peoples). Requests to createJune 21 as National Aboriginal Solidarity were made by National Indian Brotherhood (now known as the Assembly ofFirst Nations) in 1982. June 21 was chosen because of the cultural significance of the summer solstice (first day ofsummer and longest day of the year) and because many Aboriginal groups mark this day as a time to celebrate theirheritage. Setting aside a national day of recognition and celebration for Aboriginal Peoples is part of the widerrecognition of Aboriginal Peoples' important place within the fabric of Canada and their ongoing contributions as FirstPeoples. As former Governor General Adrienne Clarkson said, "It is an opportunity for all of us to celebrate our respectand admiration for First Nations, for Inuit, for Métis, for the past, the present and the future.” National Aboriginal Dayevents are held across the country. For a detailed list of activities, or to get involved in organizing festivities in yourarea, visithttp://www.ainc-inac.gc.ca/nad/index_e.html or contact an Aboriginal community or organization near you, or thelocal Indian and Northern Affairs Canada office. Some possible ideas for school and youth are:Aboriginal guest speakerPartner with an on-reserve schoolArts and crafts display or workshop, Storyteller, Dancers and singersLearn a word, a phrase or a greeting in an Aboriginal languageTraditional or contemporary games, e.g., lacrosse, field hockeyField trips to significant Aboriginal sitesIdentify or learn about Aboriginal heroes/heroines in CanadaEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201176

The MetisLouis Riel Day : November 16On November 16 th each year, the Métis Nation hostscommemorative ceremonies throughout Ontario andwestern Canada to honour Louis Riel and acknowledgehis contributions to Canada and the Métis. PresidentTony Belcourt of the Métis Nation of Ontario stated ata recent 2006 Louis Riel Day ceremony in Toronto CityHall; “It is Riel’s legacy and everything he fought for…Métis Flagthat has allowed our nation to continue. After he was hangedand John A. Macdonald thought ‘well that puts an end to the Métis’ – here we are today at this wonderfuloccasion able to raise our flag.” Some of the ceremonies in the various communities include a parade ofMétis wearing their sashes and carrying Métis flags (the blue, the red and the Louis Riel flag) to a locationwhere the blue Métis flag is raised for the day. The flag bearers usually include an elder and a youth.Parades and special events recognize the importance of our elders and our children/youth. Check with yourlocal Métis Community Council (Métis Nation of Ontario) for information and local activities and events.Community HuntEach fall, Métis hunters gather to hunt for the local Métis community to aid people who are not able to hunt.These Métis hunters volunteer and meet at a specifically scheduled time by the Captain of the Hunt, toharvest wild game that will be distributed to elders and needy in the local community.Voyageur GamesThe Métis people have gained a reputation for their competitiveness in all activities of work and play. Aschildren of the fur-trade, the Métis developed their own culture and heritage. The challenge of the MétisVoyageur Games is one aspect of the many other competitions that involve the Métis.Over the years, competitive sport had faded from many Métis communities until Nelson Sanderson,President of the Manitoba Métis Cultural Club, in Winnipeg, recently revived it.The competition categories that have been reintroduced are:• 540 pound sack carry• 180 pound sack carry• cream-can carry• 300lb+ pole carry• sling-shot; and• hatchet throw. A waiver must be signed by all competitorsResourceshttp://www.metisnation.org\Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201177

Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201178

Building Strong PartnershipsAboriginal Focus GroupThe Algoma District School Board supports the Ministry of Education’s focus on Aboriginal students.With this focus ADSB is committed to work with our Aboriginal partners to support our Aboriginalstudents. One of the strategies identified in the Ministry of Education document; Ontario First Nation,Métis and Inuit Education Policy Framework is that school boards work in collaboration withAboriginal communities and organizations, parents, and students to integrate this Policy Framework intoschool board planning.Algoma District School Board supports the Ministry of Education goals for all students:High level of students achievement build capacity for effective teaching, assessment and evaluation promote system effectiveness, transparency and responsivenessReduce gaps in students achievement enhance support to improve literacy and numeracy skills provide additional support in a variety of areas to reduce gaps in student outcomesHigh levels of public confidence Build educational leadership capacity and coordination Build capacity to support identity building; including the appreciation of Aboriginalperspectives, values and cultures by all students, school staff and trustees Foster supportive and engaged families and communitiesOur members include representation from First Nations, Métis Nation of Ontario and local Aboriginalservice delivery organizations such as Friendship Centres. This focus group will work together with ourAboriginal partners to support the policy framework and implement the strategies. To bring awareness among teachers and school support staff of the particular learning styles ofAboriginal students and Aboriginal cultures, histories and perspectives. To improve achievement among Aboriginal students, close the gap between Aboriginal students andnon-Aboriginal students in the areas of literacy and numeracy, retention/graduation rates andadvancement to post secondary education. Provide support for school staff to acquire knowledge of Aboriginal student learning profiles, and torealign programs and teaching styles to support Aboriginal student learning. Focus on the school culture - it is essential that Aboriginal students are engaged and feel welcome inschool and that they see themselves and their culture in the curriculum and the school community Provide in-service to schools on the Ontario First Nation, Métis and Inuit Education Policy frameworkas a guideEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201179

Aboriginal Youth Leadership GroupADSB has been very supportive of our Aboriginal students. In 2008, an Aboriginal Youth Group wasformed. “Shki-niigaawii-ag” (Ojibway) – “Young Leaders”, consists of students from the Algoma DistrictSchool Board and Huron Superior Catholic District School Board. This group has approximately 25 studentrepresentatives from our secondary schools, as well teachers, support workers and community membersthat act as mentors.The goal of “Shki-niigaawii-ag” is to bring about cultural pride – through networking, collaborating,educating and promoting the Aboriginal culture demonstrating positive leadership in the school andcommunity at large.The logo of “Shki-niigaawii-ag” was designed and created by the students – the meaning of the coloursand symbols are as follows:Symbols - Circle - It is the circle of life - every thing is connected, Pipe and Feather – These are itemsused in ceremonies to help speak to the spirits and the Creator, Turtle - The Turtle represents Turtle Island:home of the Anishinabec Peoples, Logos - These are the two logos that represent the two school boardsthat the students come from.Colours - Purple - represents the Spirit World, Blue - represents the water, Yellow - represents theBeginning of life where everything starts (Baby), Yellow represents the Asian people who are the Keepers ofthe water, Red – symbolizes Youth and adolescence, represents the Anishinabec - they are the Keepers ofthe Earth, Black - represents the adults - represents the African race – They are the Keepers of FireWhite – symbolizes the last stage of life (Elders) - represents the European peoples – They are theKeepers of the Air.The “Shki-niigaawii-ag” have been involved in many projects and various presentations such as: Regional Aboriginal PLO/C, Guest speakers at ADSB Aboriginal Student Symposium, meetings with Sault College to help with recruitment drive and reaching Aboriginal students, Aboriginal Language Revitalization with North Shore Tribal Council, Tobacco Poster Campaign, Anti Bullying Presentation at East View Elementary School, Guest Speakers at “Gathering of The Rapids” –Education Day Algoma University.Many upcoming projects are planned for the upcoming school year.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201180

LEAD Board – Regional Aboriginal Professional LearningOpportunities/CommunitiesAlgoma District School Board was selected from the North East region to be to be the LEAD Board providingProfessional Learning Opportunities for Native Language and Native Studies teachers. In November 2010,ADSB welcomed 54 NSL and Native Studies teachers from across the north eastern region to the firstmeeting. Meetings throughout the remainder of the school year were carried out through the use of AdobeConnect (computer communication software). Resource sharing, unit planning, promising practices wereshared and discussed at the sessions. ADSB was very pleased to be selected as the LEAD board for theMinistry of Education, Aboriginal Education Office (AEO). Miigwetch to the Ministry of Education forproviding this opportunity..Brock University ResearchADSB has partnered with Brock University - Tecumseh Centre for Aboriginal Research & Education (Facultyof Education) to participate in a study to investigate the impact of the First Nation, Metis and Inuit EducationPolicy Framework Policy on the educational experiences and self-identities of Aboriginal youth in Ontariopublic schools. Three of our elementary schools will be participating in this research – East View, Pinewoodand Parkland.W.C. Eaket Secondary School in Blind River is working with PhD candidate Catherine Longboat – herresearch focuses on Elders in the classroom.Northern StudentsADSB is home to First Nation students from the north. Working in partnership with Batchewana First Nation,we have been able to provide a safe, positive learning environment for First Nation students from as faraway as Bearskin Lake and Neskantaga (also known as Lansdowne House). Our northern students havetaken part in many school activities, as well as social activities supported by ADSB and Batchewana FirstNation. The students have the opportunity to work closely with school staff. Cheryl Mireault – principal ofAlexander Henry High School and Scott MacDonald – teacher at Alexander Henry High School have been awonderful support for the students. Contact with the students’ home school and First Nation community iskey for the students to be successful. Miigweech to all staff, Batchewana First Nation, Indian FriendshipCentre, Desire Mitchell and Carol Trudeau McEwen for providing support to the students.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201181

Education Day – Algoma UniversityAlgoma University has over the last few years hosted “The Gathering of the Rapids” and specifically forelementary students “Education Day”. Education Day was designed to support the learning of First Nationand Metis perspectives, culture, and traditions within our area.This event is held the first Friday in March. Education Day is the introduction “Gathering at the Rapids”community powwow. The Aboriginal community includes Algoma District School Board, Huron SuperiorCatholic District School Board, Algoma University, Sault College, Indian Friendship Center, BatchewanaFirst Nation and Garden River First Nation.This event plays host to approximately 800 grade 6 students from both school boards and has over 20workshops in the morning with a traditional powwow in the afternoon. Some of the workshops includestudents learning about: Metis history, regalia, and significance of the drum, trapping, fishing, cedarproducts, snowshoeing, sacred medicines, storytelling and Aboriginal role models.The experience includes vendors and traditional food booths. The grand entry opens the powwow in all ofits splendour with flags flying. Our emcee relates the significance of the drumming and the dancers in theirvarious regalia. The students are encouraged to participate. Excitement is in the air from the first momentthe students step off the bus until the end of the day.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201182

First Nation PartnersAlgoma District School Board is very pleased to have strong partnership with our First Nation communities.Student support is provided at some of schools with Aboriginal Support Workers – funded through localFirst Nations. The Aboriginal Support Workers assist the students, but also share resources, participate inmeetings and work with the school staff to provide positive learning experiences for our First Nationstudents.There are various initiatives throughout our school communities to support student success. Some of theseinitiatives include: cultural activities, training to First Nation Band staff on assistive technology purchasing IT equipment to support First Nation students access to alternative non-academic pursuits that are culturally based opportunities for students to participate in activities through the various bandsIndian Friendship CentreThe Sault Ste Marie Indian Friendship Centre (IFC) has partnered with ADSB to promote and support suchprograms as Streetwolf, which explores issues that are faced by Aboriginal youth and assist them tounderstand the realities and consequences of negative choices. This program also promotes and supportsaboriginal youth’s personal, intellectual ,emotional and spiritual growth so they can make wise choices.“Kizhaay Anishinaabe Niin” I am a Kind Man program provides education to young men in addressingissues of abuse and violence. This program looks to re-establish traditional responsibilities by theacknowledgement that the teachings have never tolerated violence and abuse towards women.IFC and ADSB are partners in supporting student with alternative education choices at the UrbanAboriginal Alternative High School. This school has a relaxed environment and students work at theirown pace to achieve their secondary school diploma. Alternative learning opportunities are offered at theUAAHS.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201183

Aboriginal Education CommitteeADSB has the privilege to meet and work with our Aboriginal partners. This committee meets four timesthroughout the school year. This committee has representation from: North Shore Tribal Council, SerpentRiver First Nation, Garden River First Nation, Batchewana First Nation, Michipicoten First Nation, IndianFriendship Centre, Metis Nation of Ontario, Algoma University, and Huron Superior Catholic District SchoolBoard.Aboriginal student success is the reason for the committee. The conversations, discussions, resources anddirection concerning education for our Aboriginal students.The committee meets four times throughout the school year. We truly appreciate the dedication,commitment and guidance that this committee provides.Ted Nolan Leadership CampThe Ted Nolan Foundation in partnership with Tim Horton’s Children’s Foundation has formed the AboriginalYouth Leadership Camp at Onondaga Farms. For the past two years First Nation students from the Algomadistrict have been a part of this exciting adventure. All expenses including transportation, accommodationsand meals were covered for students. This opportunity is for students between the ages of 12 to 14 yearsold. The Ted Nolan Foundation selects the applicants that are referred by our schools. ADSB worksclosely with Ted and Sandra Nolan to provide this opportunity for our First Nation students. We appreciatethis great partnership – Miigweetch.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201184

North Shore Tribal CouncilMamaweswen, the North Shore Tribal Council(NSTC) represents 7 First Nations, which areBatchewana, Garden River, Thessalon,Mississauga, Serpent River, SagamokAnishnawbek and Atikameksheng Anishnawbek.All First Nations are located along the NorthShore of Lake Huron.The Tribal Council has two office locations.The Head Office and Health Office are locatedon the Serpent River First Nation in Cutler,Ontario. Many of the Health staff work on themember First Nations and at the FriendshipCentre in Sault Ste. Marie, providing varioushealth services. The Branch Office is located inthe Town of Blind River which is centrally locatedbetween Sudbury and Sault Ste. Marie, Ontario.The North Shore Tribal Council Secretariat isthe corporate arm of this collective of FirstNations. It is responsible for the delivery ofservices to our member First Nations and theircommunity members.The Tribal Council provides advisory servicesto these communities in the areas of healthservices, second level education services, ITsupport, communications, financial management,administration, economic development,employment and training services, technical andengineering services and Niigaaniin, a RegionalSocial Assistance Model.The Tribal Council also provides directservices to community members in the areas ofholistic health services, economic developmentadvice, forest management services andemployment and training services. Niigaaniin willmanage social assistance services forparticipating First Nation's of the region.The services provided to the communities aresupported financially by various governmentdepartments and agencies. These include theDepartment of Indian and Northern Affairs(INAC), Ontario Ministry of Health through theAboriginal Healing and Wellness Strategy andthe Northern Diabetes Health Network, the Unionof Ontario Indians (UOI), Forestry Canada, andthe Human Resources Development Canada(HRDC).The North Shore Tribal Council has aneconomic interest in the 819221 OntarioIncorporated company. The Tribal Councilhas also assisted in the formulation andEducating Our Educators – Educating Our Aboriginal StudentsRevised March 2011development of Anishnabe Naadmaagi GamigSubstance Abuse Treatment Centre and Nog-Da-Win-Da-Min Family and CommunityServices.The Tribal Council is affiliated through itsmember First Nations to various political andterritorial bodies such as the Union of OntarioIndians (UOI), Association of Iroquois andAllied Indians (AIAI), Chiefs of Ontario (COO),and the Assembly of First Nations (AFN).The Tribal Council’s strategy is to continue toprovide quality service to the First Nations. Asthe needs of the First Nations change, theTribal Council is ready to evolve and adapt tomeet the new demands of an aspiring Nation.The goal is to promote the cultural, spiritual,political, economic, and social well being of themember First Nations. Overall objectives of theTribal Council are: 1) retain and expandgovernment funding for current programs andservices, and 2) continually work towardsidentifying, acquiring and providing newprograms and services for members.85

First Nations Education Directors/CounsellorsMamaweswen, The North Shore Tribal CouncilEducation Program Manager, Marnie Yourchuck473 A Hwy 17 WestCutler, ON P0P1B0Phone: (705) 844-2340 x410 Fax: (705) 844-2563OUR new TOLL FREE NUMBER: 877-633-7558 email marnie@mamaweswen.caSerpent River First Nation – Education Officer – Karol GrantP.O. Box 14, 48 Village Road, Cutler, ON P0P 1B0Phone: (705) 844-2009, Fax: (705) 844-2736 email: kgrant.srfn@ontera.netMississauga First Nation – Education Manager – Ernestine McLeodP.O. Box 1299, Blind River, ON P0R 1B0Phone: (705) 356-3197, Fax: (705) 356-4206 email: emcleod@mississaugi.comThessalon First Nation Education Coordinator – Darlene MonetteMAILING ADDRESSDELIVERY ADDRESSR.R. #2, Thessalon, ON, P0R 1L0 40 Sugarbush Road, Thessalon, ON, P0R 1L0Ph: (705)842-2323, Fax: (705)842-2332 email: nesmag_200@yahoo.comGarden River First Nation – Education Director Dianne RoachR.R. # 4, 7 Shingwauk Street, Garden River, ON, P6A 6Z8Phone: (705) 946-6300Fax: (705) 945-1415, Toll free: 1-800-665-0987 email: dianne.roach@gardenriver.caBatchewana First Nation – Education Director – Elaine McDonagh236 Frontenac Street, Sault Ste. Marie, ON, P6A 5K9Phone: (705)759-0914, Fax: (705)759-9171 email: mcdonagh@batchewana.caMichipicoten First Nation – Education & Training Counsellor/Membership Clerk – Linda PetersonR.R. # 1 Site 8, Box 1Wawa, OntarioPhone: (705)856-1993, ext 218, Toll Free: 1 –800-303-7723,Email: lpeterson@michipicoten.comChapleau Cree First Nation – Education Counselor – Lynn Turner828 Fox Lake Road, P.O. Box 400Chapleau, Ontario, P0M 1K0Phone: (705) 864-0784, Fax: (705) 864-1750, email: mukesofn@bellnet.caBrunswick House First Nation – Education Counsellor – Beverly PerreaultP.O. Box 1319Chapleau, Ontario Phone: (705) 864-0174, Fax: (705) 864-1960Indian Friendship Centre – Executive Director – Cathy Syrette122 East St, Sault Ste Marie, ON P6A 3C6, Phone:(705) 256-5634 Contacts at SSMIFC are:Karen Boyer - Wasa-Nabin youth worker,Andrew Nahwegahbow – Cultural Connections for AboriginalYouth, Crystal Kingston – Administrator Urban Aboriginal Alternative High School – 705 945 0963Educating Our Educators – Educating Our Aboriginal Students for Success 86

The Provisional Council of the Métis Nation of Ontario(MNO)The Métis Nation of Ontario is governed by the Provisional Council (PCMNO).The PCMNO is comprised of 19 members chosen by a province wide ballot boxelection. These members are mandated to serve a term of three years and include nineregional councillors, four senators, a youth representative, a post secondaryrepresentative and the executive - President, chair, co-chair, senator andsecretary/treasurer.The role of the PCMNO is to determine policies and priorities and to set direction formanagement of the affairs of the MNO.Their are 9 regions across the Ontario and the Algoma District is recognized as Region4. Sault Ste. Marie is represented by a local council made up of elected citizens.Chartered Métis Community Councils act as local governance structures on behalf ofthe MNO citizens. The Community Councils play an ever-increasing role as the MNO'sgovernance framework evolves.Contact for Region 4 – Algoma DistrictMétis Nation of Ontario26 Queen St. E.Sault Ste. Marie, ONP6A 1Y3705 254-1768Fran Scheepmaker- Regional employment and Training coordinatorfrans@metisnation.orgEducating Our Educators – Educating Our Aboriginal Students for Success 87

First Nations of OntarioAamjiwnaangAlbanyAlderville First NationAlgonquins of PikwakanaganAnimbiigoo Zaagi’igan Anishinaabek Anishinabe of NaongashiingArolandAttawapiskatAundeck-Omni-KaningBatchewana First NationBay of Quinte MohawkBearfoot OnondagaBearskin LakeBeausoleilBig GrassyBiinjitiwaabik Zaaging AnishinaabekBrunswick HouseCaldwellCat LakeChapleau Cree First NationChapleau OjibweChippewas of Georgina IslandChippewas of Kettle and Stony Point Chippewas of Mnjikaning Firs NationChippewas of Nawash First Nation Chippewas of Thames First NationConstance LakeCouchiching First NationCurve LakeDeer LakeDelawareDokisEabametoong (Fort Hope)Eagle LakeFlying PostFort SevernFort WilliamGarden RiverGinoogamingGrassy NarrowsGull BayHenvey InletHiawathaIskatewizaagegan #39 Independent First NationKasabonika LakeKee-Way-WinKingfisherKitchenuhmaykoosib InninuwugKonadaha SenecaLac Des Mille LacsLac Seul Long Lake No. 58Lower CayugaLower MohawkM’Chigeeng First NationMagnetawanMartin FallsMatachewanMattagamiMcDowell LakeMichipicotenMishkeegogamangMissanabie CreeMississaugaMississauga’s of Scugog Island First Nation Mississaugas of the CredieMohawks of AkwesasneMohawks of the Bay of QuinteMoose Cree First NationMoose Deer PointMoravain of the ThamesMunsee-Delaware NationMuskrat Dam LakeNaicatcheweninNaotkamegwanningNeskantagaNibinamikNicickousemenecaningNiharondasa SenecaNipissingNorth Caribou LakeNorth Spirit LakeEducating Our Educators – Educating Our Aboriginal Students for Success 88

Northwest Angle No. 33 Northwest Angle No. 37ObashkaandagaangOchiichagwe’babigo’iningOjibwe Nation of SaugeenOjibwes of OnigamingOjibwes of Pic RiverOneidaOneida Nation of ThamesOnondaga Clear SkyPays PlatPic MobertPikangikumPopular HillRainy River First NationsRed RockSachigo LakeSagamok AnishnawbekSandpointSandy LakeSaugeenSeine River First NationSerpent RiverShawanaga First NationSheguiandahSheshegwaningShoal Lake No. 40Six Nations of the Grand riverSlate Falls NationStanjikoming First NationTaykwa Tagamou NationTemagami First NationThessalonTuscaroraUpper CayugaUpper MohawkWabaseemoong Independent Nations Wabauskang First NationWabigoon Lake Ojibwe Nation WahgoshigWahnapitaeWahta MohawkWalker MohawkWalpole IslandWapekekaWasauksing First NationWawakapewinWebequieWeenuskWhitefish LakeWhitefish RiverWhitesandWikwemikongZhiibaahaasing FirstNationTo find addresses of all First Nations Schools in Ontario refer to the Map at the following website:http://firstnationschools.ca/index.phpEducating Our Educators – Educating Our Aboriginal Students for Success 89

Educating Our Educators – Educating Our Aboriginal Students for Success 90

Appendix iThis procedure/protocol supports the Algoma District School Board’s Safe Schools Policyand Code of Conduct - specifically 6 6.49 (2.1) respect and treat others fairly, regardless of,for example, race, ancestry, place of origin, colour, ethnic origin, citizenship, religion, gender,sexual orientation, age, or disability___________________________________________________________________ADSBSmudging Procedure/ProtocolThe Algoma District School Board recognizes and supports the cultural practices associatedwith the various heritages represented by the students and staff within its organization.These practices include cultural and educational events, meetings and relevant classroompresentations, being sensitive not to impinge on the rights of other.The Anishinaabe way of smudging with any of the four traditional medicines as part ofcultural ceremony is supported within all ADSB’s facilities.As outlined in the “Smoke Free Ontario Act ’ policy and the Algoma Public Health policy anexception has been noted: “…..accommodate the use of tobacco or related substances inconnection with culturally significant celebrations formally conducted on campus bymembers of the Anishinaabe community.”1. The four sacred medicines include: tobacco, sage, sweet grass and cedar. Themedicines and other sacred items associated with Anishinaabe practices from allAnishinaabe cultures are also included.2. Students, staff and Elders are free to use tobacco or related items to conductindividual or group traditional practices such as Opening/Closing prayers, Smudging,Feasts, Sacred Circle Ceremonies, Pipe Ceremonies, Sweat/Moon Lodge Ceremonies,Pow Wows, Anishinaabe drumming/ singing, etc.3. Responsibility for the safe and appropriate use of the smudging ceremony rests onthe users and participants. Where at all possible smudging is to take place outdoors.Barring that, every precaution is to be made to continue to respect the needs of others notparticipating (i.e. smoke, inhalants, lingering odour). Smudging must use the minimalamount of sacred medicine in order to satisfy ceremonial requirements while minimizing thepotential impact on the learning environment and on the health and wellbeing of students,staff and visitors.4. School Administration will direct the timing and place of any smudging.5. Any student staff or visitor affected by exposure to smoke should contactAdministration as soon as these effects are felt. Administration is expected to act with duediligence.Educating Our Educators – Educating Our Aboriginal Students for Success 91

Appendix iiFor ADSBSchool AdministratorsAnishnaabe AwarenessEducating Our Educators – Educating Our Aboriginal Students for Success 92

Anishinaabe AwarenessCultural Awareness is the foundation of communication and it involves the ability ofstanding back from ourselves and becoming aware of our cultural values, beliefs andperceptions. Why do we do things in that way? How do we see the world? Why do wereact in that particular way?Cultural awareness becomes central when we have to interact with people from othercultures. People see, interpret and evaluate things in a different ways. What is consideredan appropriate behaviour in one culture is sometimes inappropriate in another one.Misunderstandings arise when we use our meanings to make sense of others’ reality.Misinterpretations occur primarily when we lack awareness of our own behavioural rulesand project them on others. In absence of better knowledge we tend to assume, instead offinding out what a behaviour means to the person involved, e.g. a straight look into yourface is regarded as disrespectful in Japan.Becoming aware of our cultural dynamics is a difficult task because culture is not consciousto us. Since we are born we have learned to see and do things at an unconscious level.Our experiences, our values and our cultural background lead us to see and do things in acertain way. Sometimes we have to step outside of our cultural boundaries in order torealize the impact that our culture has on our behaviour. It is very helpful to gather feedbackfrom foreign colleagues on our behaviour to get more clarity on our cultural traits.Projected similarities could lead to misinterpretation as well. When we assume that peopleare similar to us, most often they are not. If we project similarities where there aren’t any,we might act inappropriately. It is safer to assume differences until similarity is proven.The following is presented to assist to understand the Aboriginal Culture.Admit that you don’t know. Knowing that we don’t know everything, that a situation doesnot make sense, that our assumptions may be wrong is part of the process of becomingculturally aware. Assume differences, not similarities.Suspend judgments. Collect as much information as possible so you can describe thesituation accurately before evaluating it.Empathy. In order to understand another person, we need to try standing in his/her shoes.Through empathy we learn of how other people would like to be treated by us.Systematically check your assumptions. Ask your colleagues for feedback and constantlycheck your assumptions to make sure that you clearly understand the situation.Become comfortable with ambiguity. The more complicated and uncertain life is, the morewe tend to seek control. Assume that other people are as resourceful as we are and thattheir way will add to what we know. “If we always do, what we’ve always done, we willalways get what we always got.”Educating Our Educators – Educating Our Aboriginal Students for Success 93

Some things to Think about and Consider• Use the word Anishinaabe when referring to First Nation people• Photos, videos and/or sound recordings of ceremonies should only be taken oncepermission has been granted from the person or group you are recording. There aresome areas of Turtle Island that recordings of ceremonies are not allowed at all.• Use the word 'Nation' instead of 'tribe'• Refer to Indian traditional clothing as regalia, not a 'costume'• Special objects have special meanings and may be sacred – ask before touching(e.g. A rattle)• Regalia, artifacts and personal belongings with special significance please askbefore handling them• Anishinaabe have great respect for Elders.Some things to avoid• Avoid interrupting our Elders• Avoid asking if we get money from the casino• Avoid asking if we are “full-blood”,” pure Indian”, “real Indian” and/or “how muchIndian are you” questions• Avoid asking “can I touch you?”Terminology• Avoid the word "Squaw". This is a word that has been used to refer to Indianwomen. The term 'squaw' is VERY offensive to Indian women.• Avoid The Word "Redskin". This word is offensive by its very nature. In its origin, itrefers to the bloody scalps of Indian children, women and men that were sold forbounties as were animal skins in North America.• Avoid the word "Brave" as a noun. This is a word that has been used to refer toIndian men. Used in millions of books, and as a name for many sports teams,people are often surprised to find that it offends Indian people. But it does! It playson the 'noble courageous savage' ideal that was pinned on Indian men long ago byearly Europeans. It also dehumanizes and equates the Indian male to somethingless than human.• Avoid the word “Chief”. This is a word that is commonly given as a nickname whichincorrectly labels Anishinaabe men. The cultural equivalent would be to nicknameall white men 'Prez' or 'King'. The term 'chief' itself is incorrect. Our leaders werenever 'chiefs', but headmen, or clan mothers, and so on. Not 'chiefs'.• Avoid the word “Tonto” or calling people “Tonto”. Very simply put, this word is fromthe Spanish language, and translated means 'stupid', 'idiot' or 'fool'.Educating Our Educators – Educating Our Aboriginal Students for Success 94

POW WOW ProtocolWhen holding a Pow Wow remember the circle is sacred and to enter and exit from theEAST entrance only.Some dos & don’ts Do not pick up any pieces of regalia or feathers you find on the ground. Please alerta dancer or a Pow Wow Committee member. This is very important as there areceremonies that must take place to retrieve certain items that have fallen from adancer’s regalia. The sacred fire is a place to examine your thoughts and to pray. Do not turn yourback to the Sacred Fire. And do not throw anything in the fire other than sacredmedicines. Follow the instructions of the Firekeeper and his helpers, Do not talk loudly around the fire. Tobacco will be available at the fire and peoplewho pray there offer small amounts to the creator. Do not bring drugs or alcohol to a Pow Wow. Do not come to a Pow Wow if you areintoxicated.Dogs are not permitted around the powwow area. If you are travelling with your pet, pleaseseek out a Pow Wow Committee member for advice on where dogs can be walked.North America to the Anishinaabe people is Turtle Island. Giveaways are a universalcustom among the peoples of Turtle Island. Turtle Island societies believe that a personwho is being honoured should provide gifts to other members of the society. Giveawaysare appropriate for the big events in a person’s life, such as being the head dancer orentering the dance area in regalia for the first time. Giveaways by people being honouredor in honour of someone else are common at Pow Wows.Honour Songs are requested to honour a person for almost any reason, including adeceased person. People are requested to stand during honour songs.Grand Entry is a parade of dancers which opens each Pow Wow session. The Eagle Staffsare carried first into the circle, followed by the national flag and any other flag, usuallycarried by Veterans. The head dancers, along with any princesses or princes inattendance, and invited dignitaries are next in order. The men dancers follow next, then thewomen dancers, and the junior boys and junior girls last. After the Grand Entry, there is aflag Song and then a prayer by an Elder in his/her language. The Eagle Staff is thenplaced by the arbour.This is just a brief synopsis, a beginning to new learning ...Educating Our Educators – Educating Our Aboriginal Students for Success 95

Appendix iiiSupporting Aboriginal Student Success: Self-Esteem and Identity, aLiving Teachings Approach By: Dr. Pamela Rose ToulouseA growing body of research demonstrates that Aboriginal students’ self-esteem is a key factor intheir school success (e.g., Hilberg & Tharp, 2002; Kanu, 2002; Swanson, 2003). An educationalenvironment that honours the culture, language and worldview of the Aboriginal student iscritical to this process. The curriculum and pedagogy of schools needs to meaningfully representand include Aboriginal people’s contributions, innovations and inventions. Aboriginal studentsrequire schools in all aspects to honour ‘who they are’ and ‘where they have come from’ (e.g.,Antone, 2003; Gamlin, 2003; van der Wey, 2001). Aboriginal self-esteem is described as thebalanced and positive interconnection between the physical, emotional/mental, intellectual andspiritual realms (see Figure 1.0 – An Aboriginal Model of Self-Esteem).Figure 1.0 – An Aboriginal Model of Self-EsteemIntellectualSpiritualEmotional/MentalPhysicalFigure 1.0 - These four aspects represent ‘self’ and these are interconnected. Balance in allthese areas is imperative to an individuals’ sense of self.IntroductionThis article will explore the relationship between Aboriginal self-esteem and educationalattainment, with particular emphasis on the practical meanings of these elements for theclassroom. Some of the key questions that serve as a discussion sounding board are as follows:1. What strategies currently work for Aboriginal students in schools? And, why is this soimportant to create meaningful change?2. What are the day to day implications for educators? And, how can we ensure Aboriginalstudent needs are met?3. What don’t we know about Aboriginal student success? And, how can future researchdirections reflect those unknown variables?Educating Our Educators – Educating Our Aboriginal Students for Success 96

The discovery and pursuit of potential answers will occur through pre-existing research thatexplores these queries. It will meaningfully proceed through a cultural framework where the‘living teachings’ of the Ojibwe People guide this paper.(See Table 1.0 – Ojibwe Good Life Teachings and Implications for Education).Table 1.0 - Ojibwe Good Life Teachings and Implications for Education TeachingTeachingRespectLoveBraveryWisdomHumilityHonestyTruthImplications for EducationBy having high expectations for the Aboriginal student through honouringtheir culture, language and worldview in our schools.By demonstrating our belief (as educators) that all Aboriginal studentscan and will succeed through our own commitment to theirlearning/teaching styles.By committing to change our school curriculum through including thecontributions, innovations and inventions of Aboriginal people.By sharing our best practices on Aboriginal Education with each otherthrough on-going Professional Development and Research that focuseson imbuing equity.By acknowledging that we have limited knowledge about the diversity ofAboriginal People and accessing Key First Nation Resources to enhancethat state.By accepting that we have failed Aboriginal Students in the past andreviewing those factors to encourage change in the education system(increased parental/guardian involvement, schools, teacher education).By evaluating the school success (with measurable outcomes) ofAboriginal students as a key indicator of ‘how’ inclusive our curriculumand pedagogy really is.For the complete document,http://www.edu.gov.on.ca/eng/research/toulouse.pdfEducating Our Educators – Educating Our Aboriginal Students for Success 97

The Stolen Generation, the 60’s ScoopAppendix ivThe 60s Scoop refers to the adoption of First Nation/Metis children in Canada betweenthe years of 1960 and the mid 1980’s. This period is unique in the annals of adoption.This phenomenon, coined the “60’s Scoop”, is so named because the highest numbersof adoptions took place in the decade of the 1960s and because, in many instances,children were literally scooped from their homes and communities without theknowledge or consent of families and bands. Many First Nations charged that in manycases where consent was not given, that government authorities and social workersacted under the colonialistic assumption that native people were culturally inferior andunable to adequately provide for the needs of the children. Many First Nations peoplebelieve that the forced removal of the children was a deliberate act of genocide.Statistics from the Department of Indian Affairs reveal a total of 11,132 status Indianchildren adopted between the years of 1960 and 1990[3]. It is believed, however, thatthe actual numbers are much higher than that. While Indian Affairs recorded adoptionsof ’status’ native children, many native children were not recorded as ’status’ in adoptionor foster care records. Indeed, many ’status’ children were not recorded as status afteradoption. Of these children who were adopted, 70% were adopted into non-nativehomes. Interestingly, of this latter group, the breakdown rate for these transracialadoptions is also 70%.Many of the adoptees, who are now adults, are seeking to reunite with birth families andcommunities. A substantial portion of these adoptees face cultural and identity confusionissues as the result of having been socialized and acculturated into a euro-Canadianmiddle-class society. For transracial adoptees, identity issues may be worsened byother problems arising during the search and reunion experience. As one author put it,the identity issues of adoptees may be compounded by being reacquainted with one ofthe most marginalized and oppressed group in North American society.There are lots of adult adoptees searching for families, and families searching foradoptees. As a result, several First Nation/aboriginal reunification programs havesprouted up in Canada. These links are available below, and some have toll-freenumbers. For adoptees who are not sure where their roots are, calling any of theagencies can be a first step. They will direct you to an agency or band or provincial postadoptionoffice that can help. Although Saskatchewan currently does not have a Nativerepatriation program, Saskatchewan Social Services has a part-time Repat worker whocan assist at Post Adoption Registry, 1920 Broad Street, Regina, SK S4P 3V6,(306)787-3654 or 1-800-667-7539.For many adoptees and birth families, it has been beneficial to utilize the services ofexperienced Repatriation workers. These individuals can assist all parties in theemotional and psychological preparation for reunion.By Dr. Raven Sinclairravsin@sasktel.netEducating Our Educators – Educating Our Aboriginal Students for Success 98

(See bibliography list below)1. Kimelman, 1985; Sinclair et al., 19912. Kimelman, 1985: see also the UN Convention on Genocide at this site.3. RCAP, 1996 (Search under “Adoption”)4. This knowledge is based on personal experience and knowledge as anadoptee with adoptive siblings, and as an adoption worker.5. Bagley, Young & Scully, 19936. Hall, 1995; Gilchrist, 1995; Richard, 1998A short reference list of Scoop material:Bagley, C., Young, L., & Scully, A. (1993). International and transracial adoptions: Amental health perspective. Northern Social Work Practice, Northern and RegionalStudies Series, Volume 4.116-135.Fanshel, D. (1972). Far from the reservation: the transracial adoption of American Indianchildren. New Jersey: The Scarecrow Press. 116-135.Fournier, S. & Crey, E. (1997). Stolen from our embrace: The abduction of First Nationschildren and the restoration of Aboriginal communities. Vancouver: Douglas & McIntyre.Gilchrist, L. (1995). Urban survivors, Aboriginal street youth: Vancouver, Winnipeg &Montreal. Research report presented to the Royal Commission on Aboriginal Peoples,January, 1995.Hall, L. (Speaker – Vancouver, BC 93-06-02 13).(1995). For seven generations: Aninformation legacy of the Royal Commission on Aboriginal Peoples. Libraxus Inc.Kimelman, Judge E.C. (1985). No quiet place: Review committee on Indian and Metisadoption and placements. Manitoba Community Services.Lyslo, A. (1960). Adoption for American Indian Children. Child Welfare, 39(6). June1960. 32-33.Lyslo, A. (1961). Adoptive placement of American Indian children with non-Indianfamilies. Child Welfare, 40(5). May 1961. 4-6.McRoy, R., Zucher, L.,Lauderdale, M. & Anderson, R. (1983). The identity of transracialadoptees. Social Casework: The Journal of Contemporary Social Work, 65. 576-583.Richard, K. (1998). A submisssion on the matter of cross cultural aboriginal adoption.Unpublished paper submitted to the British Columbia Human Rights Tribunal. (Availablefrom Toronto Native Child & Family Services).Educating Our Educators – Educating Our Aboriginal Students for Success 99

Sinclair, Judge M., Phillips, D. & Bala, N. (1991). Aboriginal Child Welfare in Canada.Bala, J., Hornick, J.P. & Vogl, R. (1991). Canadian Child Welfare Law: Children,Families and the State. Toronto: Thompason Educational Publishing. 171-194.Sobol, M. & Daly, K. (1993). Adoption in Canada: Final Report. National Adoption Study,University of Guelph, Guelph, Ontario.Stevenato & Associates, J. Budgell. (1998). Aboriginal Healing & Wellness StrategyResearch Project: Repatriation of Aboriginal families. Toronto: Author. (Availablethrough Toronto Native Child & Family Services.)Ward, M. (1984). The adoption of Native Canadian children. Cobalt, Ontario: HighwayBookshop.From Aboriginal & Indigenous Social Work www.aboriginalsocialwork.caNations of Lost Soulshttp://www.nativevillage.org/Archives/2009%20Archives/APRIL%20News/April%202009%20News%20V3/Nation%20of%20Lost%20Souls.htmEducating Our Educators – Educating Our Aboriginal Students for Success 100

Appendix vPrime Minister Harper offers full apology on behalf ofCanadians for the Indian Residential Schools system11 June 2008 - Ottawa, OntarioThe treatment of children in Indian Residential Schools is a sad chapter in our history.For more than a century, Indian Residential Schools separated over 150,000 Aboriginal childrenfrom their families and communities. In the 1870’s, the federal government, partly in order tomeet its obligation to educate Aboriginal children, began to play a role in the development andadministration of these schools. Two primary objectives of the Residential Schools system wereto remove and isolate children from the influence of their homes, families, traditions and cultures,and to assimilate them into the dominant culture. These objectives were based on theassumption Aboriginal cultures and spiritual beliefs were inferior and unequal. Indeed, somesought, as it was infamously said, "to kill the Indian in the child". Today, we recognize that thispolicy of assimilation was wrong, has caused great harm, and has no place in our country.One hundred and thirty-two federally-supported schools were located in every province andterritory, except Newfoundland, New Brunswick and Prince Edward Island. Most schools wereoperated as "joint ventures" with Anglican, Catholic, Presbyterian or United Churches. TheGovernment of Canada built an educational system in which very young children were oftenforcibly removed from their homes, often taken far from their communities. Many wereinadequately fed, clothed and housed. All were deprived of the care and nurturing of theirparents, grandparents and communities. First Nations, Inuit and Métis languages and culturalpractices were prohibited in these schools. Tragically, some of these children died whileattending residential schools and others never returned home.The government now recognizes that the consequences of the Indian Residential Schools policywere profoundly negative and that this policy has had a lasting and damaging impact onAboriginal culture, heritage and language. While some former students have spoken positivelyabout their experiences at residential schools, these stories are far overshadowed by tragicaccounts of the emotional, physical and sexual abuse and neglect of helpless children, and theirseparation from powerless families and communities.The legacy of Indian Residential Schools has contributed to social problems that continue toexist in many communities today.It has taken extraordinary courage for the thousands of survivors that have come forward tospeak publicly about the abuse they suffered. It is a testament to their resilience as individualsand to the strength of their cultures. Regrettably, many former students are not with us todayand died never having received a full apology from the Government of Canada.The government recognizes that the absence of an apology has been an impediment to healingand reconciliation. Therefore, on behalf of the Government of Canada and all Canadians, Istand before you, in this Chamber so central to our life as a country, to apologize to Aboriginalpeoples for Canada’s role in the Indian Residential Schools system.To the approximately 80,000 living former students, and all family members and communities,the Government of Canada now recognizes that it was wrong to forcibly remove children fromEducating Our Educators – Educating Our Aboriginal Students for Success 101

their homes and we apologize for having done this. We now recognize that it was wrong toseparate children from rich and vibrant cultures and traditions that it created a void in many livesand communities, and we apologize for having done this. We now recognize that, in separatingchildren from their families, we undermined the ability of many to adequately parent their ownchildren and sowed the seeds for generations to follow, and we apologize for having done this.We now recognize that, far too often, these institutions gave rise to abuse or neglect and wereinadequately controlled, and we apologize for failing to protect you. Not only did you sufferthese abuses as children, but as you became parents, you were powerless to protect your ownchildren from suffering the same experience, and for this we are sorry.The burden of this experience has been on your shoulders for far too long. The burden isproperly ours as a Government, and as a country. There is no place in Canada for the attitudesthat inspired the Indian Residential Schools system to ever prevail again. You have beenworking on recovering from this experience for a long time and in a very real sense, we are nowjoining you on this journey. The Government of Canada sincerely apologizes and asks theforgiveness of the Aboriginal peoples of this country for failing them so profoundly.Nous le regrettonsWe are sorryNimitataynanNiminchinowesaminMamiattugutIn moving towards healing, reconciliation and resolution of the sad legacy of Indian ResidentialSchools, implementation of the Indian Residential Schools Settlement Agreement began onSeptember 19, 2007. Years of work by survivors, communities, and Aboriginal organizationsculminated in an agreement that gives us a new beginning and an opportunity to move forwardtogether in partnership.A cornerstone of the Settlement Agreement is the Indian Residential Schools Truth andReconciliation Commission. This Commission presents a unique opportunity to educate allCanadians on the Indian Residential Schools system. It will be a positive step in forging a newrelationship between Aboriginal peoples and other Canadians, a relationship based on theknowledge of our shared history, a respect for each other and a desire to move forward togetherwith a renewed understanding that strong families, strong communities and vibrant cultures andtraditions will contribute to a stronger Canada for all of us.http://www.pm.gc.ca/eng/media.asp?id=2149Educating Our Educators – Educating Our Aboriginal Students for Success 102