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

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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
Page 2 and 3: Table of ContentsIntroduction page
Page 4 and 5: IntroductionThis revised handbook/g
Page 6 and 7: Message from the Director of Educat
Page 8 and 9: Supporting Our Aboriginal StudentsO
Page 10 and 11: Educating our EducatorsAs we learn
Page 12 and 13: Differences in Beliefs and Ways of
Page 14 and 15: Educating Our Educators - Educating
Page 16 and 17: Aboriginal Self Government - Govern
Page 20 and 21: Oral History - Evidence taken from
Page 24 and 25: Other practical knowledge base orig
Page 26 and 27: First NationsFirst Nations is a ter
Page 28 and 29: The InuitThe Inuit and the LandThe
Page 30 and 31: OjibweThe Ojibwe are an Algonkian-s
Page 32 and 33: The Métis Nation of OntarioThe Mé
Page 36 and 37: Canadian society did not challenge
Page 38 and 39: The Spanish schools comprised of St
Page 40 and 41: ImpactsThe loss of family and commu
Page 42 and 43: Today Communities are working toget
Page 44 and 45: About Aboriginal and Treaty RightsW
Page 46 and 47: These Treaties have never been abri
Page 48 and 49: First Nations Code of EthicsThere a
Page 50 and 51: Traditional WisdomThe Seven Gifts -
Page 52 and 53: Medicines (Four Sacred Plants)Tobac
Page 54 and 55: The people of the Martin Clan were
Page 56 and 57: construction of the arbour ( an ope
Page 58 and 59: Metis TraditionsMetis FlagThe horiz
Page 60 and 61: The Inuit Culture and FamilyThe Inu
Page 62 and 63: Igloo - An igloo translated some ti
Page 64 and 65: Creating a Welcoming Learning Envir
Page 66 and 67: Office/Front Foyer/Student Services
Page 68 and 69:
Why Involve Elders and/or Senators?
Page 70 and 71:
Elder Protocol - Metis Senator Prot
Page 72 and 73:
In Our Schools: Intentionally plan
Page 74 and 75:
Building Capacity with Educators Wo
Page 76 and 77:
National Aboriginal Day: June 21Nat
Page 78 and 79:
Educating Our Educators - Educating
Page 80 and 81:
Aboriginal Youth Leadership GroupAD
Page 82 and 83:
Education Day - Algoma UniversityAl
Page 84 and 85:
Aboriginal Education CommitteeADSB
Page 86 and 87:
First Nations Education Directors/C
Page 88 and 89:
First Nations of OntarioAamjiwnaang
Page 90 and 91:
Educating Our Educators - Educating
Page 92 and 93:
Appendix iiFor ADSBSchool Administr
Page 94 and 95:
Some things to Think about and Cons
Page 96 and 97:
Appendix iiiSupporting Aboriginal S
Page 98 and 99:
The Stolen Generation, the 60’s S
Page 100 and 101:
Sinclair, Judge M., Phillips, D. &
Page 102:
their homes and we apologize for ha
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