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

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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
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 18 and 19: Indian Residential Schools Settleme
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 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 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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