Dsb1-Aboriginal Presence in Our Schools 1

District School Board Ontario North East
Aboriginal Presence
in Our Schools
A Guide for Staff
Revised 2014 Aboriginal Presence in Our Schools ii

Table of Contents
Acknowledgements ............................................................................................................................vi
Introduction ...................................................................................................................................... vii
Supporting Aboriginal Students in DSB Ontario North East ............................................................. 1
First Nations Trustee ....................................................................................................................... 1
First Nations Advisory Committee ................................................................................................. 1
Voluntary Self-Identification .......................................................................................................... 1
Aboriginal Youth Liaison Officers ................................................................................................. 2
Aboriginal Presence in Our Schools ................................................................................................... 3
Ensuring Success for Schools ............................................................................................................. 3
Terminology........................................................................................................................................ 5
Aboriginal Peoples of Canada ............................................................................................................ 9
Sharing of Knowledge .................................................................................................................... 9
First Nations .................................................................................................................................... 9
Inuit ............................................................................................................................................... 10
Mtis ............................................................................................................................................. 11
Aboriginal Peoples in Ontario .......................................................................................................... 12
Anishinaabe................................................................................................................................... 12
Oji-Cree Anishininimowin............................................................................................................ 12
Mushkegowuk ............................................................................................................................... 13
Mtis ............................................................................................................................................. 13
Residential Schools ........................................................................................................................... 14
Why It Matters .............................................................................................................................. 15
History........................................................................................................................................... 15
Conditions and Mistreatment ........................................................................................................ 16
Intergenerational Impacts.............................................................................................................. 17
Redress & Reconciliation ............................................................................................................. 17
Healing Movement and Cultural Revitalization ........................................................................... 18
Residential Schools in Ontario.......................................................................................................... 19
What can you do?.......................................................................................................................... 20
About Treaties ................................................................................................................................... 21
What is a Treaty? .......................................................................................................................... 21
Treaty Rights ................................................................................................................................. 21
Best Practices - Including Aboriginal People in the Curriculum ...................................................... 24
Code of Ethics ................................................................................................................................... 27
Revised 2014 Aboriginal Presence in Our Schools iii

The Sacred Tree ............................................................................................................................ 27

Traditional Wisdom .......................................................................................................................... 28
Medicine Wheel Traditions and Teachings .................................................................................. 28
Four Sacred Medicines (Plants) .................................................................................................... 29
The Seven Grandfather Teachings ................................................................................................ 30
Aboriginal Traditions and Celebrations ............................................................................................ 31
Traditional Feasts .......................................................................................................................... 31
Contemporary Feasts .................................................................................................................... 31
The Pow-Wow .............................................................................................................................. 31
Sweat Lodge Ceremony ................................................................................................................ 32
Smudging ...................................................................................................................................... 32
Mtis Flag ..................................................................................................................................... 33
Mtis Jigging ................................................................................................................................. 33
Mtis Sash ..................................................................................................................................... 33
Inuit Throat-Singing...................................................................................................................... 34
Inuit String Games ........................................................................................................................ 34
Greeting and Thanking Traditional Visitors ..................................................................................... 35
Why Involve Elders and/or Senators?........................................................................................... 35
Role of an Elder/Senator ............................................................................................................... 35
Elder Protocol ............................................................................................................................... 35
Senator Protocol ............................................................................................................................ 36
Seeking an Elder/Senator .............................................................................................................. 36
When Approaching an Elder/Senator ........................................................................................... 36
During Your Meeting with an Elder/Senator ................................................................................ 37
Cultural Practice: Offering Medicines (Tobacco)......................................................................... 37
How to Make a Tobacco Tie ......................................................................................................... 38
Other Considerations .................................................................................................................... 38
Honorariums/Gifts ........................................................................................................................ 38
Holidays ............................................................................................................................................ 40
National Aboriginal Day ............................................................................................................... 40
Louis Riel Day .............................................................................................................................. 41
Creating a Welcoming Learning Environment ................................................................................. 42
Parent/Guardian Involvement ....................................................................................................... 42
Sample Activities .......................................................................................................................... 42
Office/Front Foyer Student Services Office ................................................................................. 43
Revised 2014 Aboriginal Presence in Our Schools iv

Library........................................................................................................................................... 43
Cafeteria /Other Bulletin Boards .................................................................................................. 44
Aboriginal Community Agency Contacts ......................................................................................... 45
Smudging Ceremony Protocol .......................................................................................................... 48
Revised 2014 Aboriginal Presence in Our Schools v

Acknowledgements
A heartfelt thank you is extended to those who contributed to the following guides, as
they were used heavily in the creation of this one.
Educating our Educators, Educating our Students: An Aboriginal Focus, Algoma
District School Board
Aboriginal Presence in Our Schools: A Cultural Resource for Staff, Lakehead Public
Schools
First Nation, Mtis and Inuit Presence in Rainbow Schools, Rainbow District School
Board
District School Board Ontario North East rests upon the traditional lands belonging to
many different Nations speaking different languages and using different dialects. For this
reason, the guide has not been translated in its entirety. We have attempted, however,
to reflect the culture and traditions of communities within our area.
Every effort has been made to ensure accuracy, currency, and reliability of the content.
District School Board Ontario North East accepts no responsibility in that regard.
The nature of the information contained in this document lends itself to annual revision
and updating. The most current edition of this guide can be found on our website at
www.dsb1.ca .
Revised 2014 Aboriginal Presence in Our Schools vi

Introduction
This handbook entitled Aboriginal Presence in Our Schools: A Guide for Staff is prepared
for District School Board Ontario North East staff and administrators. The information
presented in this handbook is based on research, consultation, and literature. The
objective is to build Aboriginal cultural awareness.
Our community's largest growing population is the Aboriginal Community. According to
the National Household Survey (2011), Aboriginal youth is the fastest-growing segment of
the Canadian population. With this realization, Aboriginal and Ontario leaders are
committing resources to improve education outcomes for Aboriginal children and youth.
Aboriginal education is a key priority for the Ontario Ministry of Education. Factors that
can contribute to Aboriginal student success are teaching strategies tailored to
Aboriginal learner needs, curriculum with an Aboriginal perspective, sound counseling
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 to specific Aboriginal education needs.
District School Board Ontario North East is committed to improving and supporting
Aboriginal student success by focusing on three priorities: 1) Quality Instruction and
Assessment 2) School Climate and 3) Parental/Community Engagement. The handbook
entitled Aboriginal Presence in Our Schools: A Guide for Staff hopes to contribute to
achieving these priorities by providing background 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 knowledge will create an Aboriginal cultural awareness in District School Board
Ontario North East schools that will assist in delivering quality education, build a supportive
school climate, meet the specific education needs for Aboriginal students and nurture
relationships between District School Board Ontario North East schools, staff,
administrators and Aboriginal parents/guardians and families.
Revised 2014 Aboriginal Presence in Our Schools vii

Supporting Aboriginal Students in DSB Ontario North East

First Nations Trustee
The name(s) of the First Nations Trustee(s) for DSB Ontario North East can be found at
http://www.dsb1.ca/aboriginal/trustee.php.
First Nations Advisory Committee

The First Nations Advisory Committee (FNAC) has been established to provide advice to the
Board on programs and services related to students from First Nations communities. Meeting
minutes can be viewed at http://www.dsb1.ca/aboriginal/fnac.php.
Mandate
The mandate of the Aboriginal Education Advisory Committee is to advise the Board on
matters relating to the education of Aboriginal students.
The mandate specifically includes:
Make recommendations regarding the development and/or implementation of
programs and services, facilities, Board policies, and special services purchased
through Tuition Agreements with respect to non-resident First Nation students.
Provide advice and recommendations to the Board for all initiatives including but not
limited to First Nation Studies, First Nation Language, student retention, alternative
education programs, and cross-cultural education.
Provide direction to the Board regarding the implementation of special services
purchased through Tuition Agreements and shall periodically provide evaluations of
such services in accordance with the terms and conditions of the Tuition Agreements.
Respond to the Board on requests for advice and recommendations on any matters
which the Board may present to the Committee.
Increase the cultural awareness and sensitivity of all Board trustees and personnel
through Professional Development and/or other related activities.
Facilitate the sharing of constructive initiatives for non-resident First Nation students
among the schools of the Board.
Voluntary Self-Identification
DSB Ontario North East recognizes a need to support all students, including those of First
Nations, Inuit, and Mtis descent living both in First Nations communities and in urban areas.
Recognizing the rights of all Aboriginal students through implementation of a self-
identification strategy is the first step in addressing needs. The identification and collection of
student achievement data specific to students self-identified as of Aboriginal descent
provides an ability to provide precise programming and academic interventions to support
student achievement.
Specific to supporting academic achievement of Aboriginal students, DSB Ontario North East
commits to the following:
1. Continued setting of high expectations for learner achievement in supported learning
environments,
2. Provision of engaging learning environments inclusive and respectful of traditions and
culture,
3. Improved achievement scores as measured through EQAO assessments in Grades 3,
6, 9 and 10,
4. Improved student retention and graduation rates,
Revised 2014 Aboriginal Presence in Our Schools 1

5. Ensure that all graduating Aboriginal students are knowledgeable and prepared for
postsecondary education and employment,
6. Establish positive and productive relationships with parents and members of Aboriginal
communities specific to supporting student achievement.
All new and existing elementary and secondary students should have received a student
registration form or a student update form to be completed. Caregivers are asked simply to
check a box identifying their child as First Nations, Mtis, or Inuit. No documentation is
needed in order to self-identify as being of Aboriginal descent. More information about self-
identification can be found at http://www.dsb1.ca/aboriginal/index.php.
Aboriginal Youth Liaison Officers

DSB Ontario North East has three Aboriginal Youth Liaison Officers (AYLOs); one each for the
North, Central, and South areas of the Board. Our AYLOs provide support and cultural
teachings to both our students and staff, and organize cultural activities throughout our
Board for all students to participate in and learn from.
To find out more about our AYLOs, visit http://www.dsb1.ca/aboriginal/aylo.php.

Aboriginal Presence in Our Schools

As we learn and understand more fully, we must remember:
One can't generalize a group of people; there were and are culturally diverse groups
of Aboriginal peoples across Canada.
Aboriginal peoples (like all others) have a variety of belief systems.
Aboriginal peoples lived in independent, self-governing societies before the arrival of

the Europeans.
The spiritual beliefs of many Aboriginal peoples were based on a relationship to

nature. They considered the physical and spiritual worlds to be inseparable.
In most Aboriginal cultures, the well-being and survival of the group significantly
influenced all decisions. Sharing and cooperation became significant values. Wealth
was not generally measured in terms of possessions. It meant good health, good
relationships, and spiritual and mental well-being.
Aboriginal peoples today live quite differently than they did before the arrival of the
Europeans.
There was considerable movement of people over time for many reasons. It is
important to understand the reasons for this migration to appreciate the diversity
among Canada's Aboriginal peoples.
Resources
Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON: Lakehead
Public Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf
Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March 2011.
Sault Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf
Rainbow District School Board. Frist Nation, Mtis and Inuit Presence in Rainbow Schools. Sudbury, ON
http://www.rainbowschools.ca/programs/FirstNations/Support/RD_FNGuide_WEB.pdf

Ensuring Success for Schools

Aboriginal students need to learn in a setting that recognizes their needs, values, cultures and
identity, and challenges that equip them to succeed. The schools studied by David Bell
(2004) focused on success with Aboriginal students and they exemplify what effective
schools do. These findings and recommendations are made based on ten studies completed
across Canada:
support.
Hold high expectations for Aboriginal
student achievement while recognizing Recognize the importance of Aboriginal
the existence of their special needs and language and culture by offering specific
providing multiple layers of support. programs/classes, including inclusion of
Aboriginal perspectives in regular
Make a particular effort to ensure that curriculum and hosting special events and
students are aware of the importance of celebrations.
acquiring proficiency in literacy,
mathematics, science, and technology to Work to establish learning climates that are
enhance their future prospects, and that culturally friendly to Aboriginal students by
instruction and programs provided have a encouraging all staff to learn about local
particular focus on developing these core culture and traditions, to feature prominent
competencies. displays of culturally relevant items, and to
invite local elders and community people
Use diverse measurement tools to monitor to share their knowledge in classes.
student progress and program
effectiveness, including normed and Encourage open door policies and work to
provincial assessments, and employ the make families feel welcome, recognizing
aggregate data produced in developing that staff may need to go the extra mile
annual improvement plans. in reaching out to those whose personal
educational experience has been
Employ teachers and school leaders with negative.
the expertise and personal qualities that
have been shown to be most effective Foster strong community ownership of and
with Aboriginal learners and the partnerships in school programs.
appropriate resources and community
liaison personnel to provide holistic
Resource
Bell, David (2004). Sharing Our Success: Ten Case Studies in Aboriginal Schooling. Kelowna: Society for the Advancement of Excellence in Education.

Terminology
The following list can be used to clarify terminology in a respectful manner and to help
address student questions appropriately. An understanding of the following terms will be
helpful in implementing the curriculum and in relations with the Aboriginal community.
Aboriginal Peoples - A term defined in the Bill C-31 - The pre-legislation name of the 1985 Act to
Constitution Act of 1982, and which refers to all Amend the Indian Act. This act eliminated certain
indigenous peoples in Canada, including First discriminatory provisions of the Indian Act, including
Nations people, Mtis people, and Inuit people. the section that resulted in Indian women losing their
These separate groups have unique heritages, Indian status when they married non-status men. Bill
languages, cultural practices, and spiritual beliefs. C-31 enabled people affected by the discriminatory
Their common link is their indigenous ancestry. provisions of the old Indian Act to apply to have
their Indian status and membership restored.
Aboriginal Rights - Rights held by some Aboriginal
peoples of Canada as a result of their ancestors Constitution Act (1982) Section 35 Rights of the
long-standing use and occupancy of the land. The Aboriginal Peoples of Canada states: (1) The
rights to hunt, trap and fish on ancestral lands are existing Aboriginal and treaty rights of the Aboriginal
examples of Aboriginal rights. Aboriginal rights vary peoples of Canada are hereby recognized and
from group to group depending on the customs, affirmed. (2) In this Act, Aboriginal peoples of
practices, and traditions that have been formed as Canada include the Indian, Inuit and Mtis peoples
part of their distinctive cultures. of Canada. (3) For greater certainty, in subsection
(1) treaty rights includes rights that now exist by
Aboriginal Self-government - Governments way of land claims agreements or may be so
designed, established, and administered by acquired. (4) Not withstanding any other provision of
Aboriginal peoples under the Canadian Constitution this Act, the Aboriginal land treaty rights referred to
through a process of negotiation with Canada and, in subsection (1) are guaranteed equally to male
where applicable, the provincial government. and female persons. The Constitution Act provides
general protection but does not define or set out
Aboriginal Title - A legal term that recognizes an particular Aboriginal rights. The courts have
Aboriginal interest in the land. It is based on the established tests for proving Aboriginal rights.
long-standing use and occupancy of the land by
todays Aboriginal peoples as the descendants of Custom - A traditional Aboriginal practice. For
the original inhabitants of Canada. example, First Nations peoples sometimes marry or
adopt children according to custom, rather than
Apology June 11, 2008 Prime Minister Stephen under Canadian family law. Band councils chosen
Harper offered a fully apology to Aboriginal peoples by custom are elected or selected by traditional
on behalf of Canadians for the wrongs committed means, rather than by the election rules contained
through the Indian Residential Schools system. in the Indian Act.
Assimilation - Occurs when a minority or outside Elder A man or woman whose wisdom about
group is completely absorbed into a dominant spirituality, culture, and life is recognized and
group; this was the intent of the Indian Residential affirmed by the community. Not all Elders are old.
Schools system. Sometimes the spirit of the Creator chooses to imbue
a young Aboriginal person. The Aboriginal
Band -A body of Indians for whose collective use community and individuals will normally seek the
and benefit lands have been set apart or money is advice and the assistance of Elders in various areas
held by the Crown, or declared to be a band for the of traditional, as well as contemporary issues.
purposes of the Indian Act. Each band has its own
governing band council, usually consisting of one First Nations People -A term that came into common
chief and several councillors. Community members usage in the 1970s to replace the word Indian,
choose the chief and councillors by election, or which some people found offensive. Although the
sometimes through custom. The powers of the band term First Nation is widely used, no legal definition of
council vary with each band. The members of a it exists. Among its uses, the term First Nations
band generally share common values, traditions peoples refers to the Indian peoples in Canada,
and practices rooted in their ancestral heritage. both status and non-status. Some Indian peoples
Today, many bands prefer to be known as First have also adopted the term First Nation to replace
Nations. the word band in the name of their community.

Indian -An historical government term referring to students took the federal government and the
the original inhabitants of North and South America churches that ran the schools to court. Their cases
and still used to define some Aboriginal peoples led to the Indian Residential Schools Settlement
under the Indian Act. Indian has generally been Agreement in 2006, the largest class-action
replaced by Aboriginal peoples, as defined in the settlement in Canadian history. The agreement
Constitution Act of 1982. sought to begin repairing the harm caused by
Enfranchised Indian - Historically, a person Residential Schools. Aside from providing
who has lost the right to status and band compensation to former students, the agreement
membership, and who has, as a citizen of called for the establishment of the Truth and
Canada, the right to vote, attend university, Reconciliation Commission of Canada with a
and join the military. Through Bill C-31, most budget of $60-million over five years.
have regains their status and band
memberships. Indigenous - Indigenous is a term which may be
Off-reserve Indians - Do not live on their used to collectively or globally describe or refer to
home reserve. Depending on where they groups of peoples who are original to a particular
live, they may (or may not) be entitled to area or place.
available program benefits.
On-reserve Indian - Live on a reserve. The Inuit - A distinct Aboriginal people, the Inuit generally
federal government has jurisdiction over the live in northern Canada (Nunavut, Northwest
people who live on reserves. Territories, northern Quebec and northern Labrador.)
Status Indian - Refers to an Aboriginal person The word means people in the Inuit language
who meets the requirements of the Indian Inuktitut. The singular of Inuit is Inuk.
Act and who is registered under the Act. A
status Indian has at least one parent Land Claims - In 1973, the federal government
registered as a status Indian or is a member recognized two broad classes of claims
of a band that has signed a treaty. The comprehensive and specific. Comprehensive claims
federal government has sole authority for are based on the assessment that there may be
determining status through registration. Bill continuing Aboriginal rights to lands and natural
C-31, legislation of 1985 in which the Indian resources. These kinds of claims come up in those
Act was amended, reinstated Aboriginal parts of Canada where Aboriginal title has not
women and their descendants who had previously been dealt with by treaty and other legal
previously been denied status because of means. The claims are called comprehensive
marriage to a non-Aboriginal or non-Status because of their wide scope which includes such
man. things as land title, fishing and trapping rights, and
Non-Status Indian - A person of Aboriginal financial compensation. Specific claims deal with
descent who lost their status or whose specific grievances that First Nations may have
ancestors were never registered or lost their regarding the fulfillment of treaties. Specific claims
status under former or current provisions of also cover grievances relating to the administration
the Indian Act. Because of this, they are not of First Nations lands and assets under the Indian
technically entitled to band membership. Act.
Treaty Indian - An Aboriginal person whose
ancestors signed a treaty with the Crown Mtis - The term Mtis means a person who self-
and as a result is entitled to treaty benefits. identifies as Mtis, is distinct from other Aboriginal
peoples, and is of historic Mtis Nation ancestry.
Indian Act - Federal legislation that regulates Indians They must belong to an historic Mtis community or
and reserves and sets out certain federal have ancestral ties to one. The Mtis have a unique,
government powers and responsibilities towards First mixed First Nation and European ancestry and
Nations and their reserved lands. The first Indian Act culture.
was passed in 1876, although there were a number
of pre- and post-Confederation enactments with Mtis Community - A group of Mtis peoples who
respect to Indians and reserves prior to 1876. Since live in the same geographic area. A community
then, the Act has undergone numerous may include more than one settlement, town or
amendments, revisions, and re-enactments. The village in an area.
Department of Indian Affairs and Northern
Development administers the Act. Mtis Harvest or Mtis Harvesting - Means taking,
catching or gathering renewable resources for
Indian Residential Schools Settlement Agreement - reasonable personal use and not commercial
With the support of the Assembly of First Nations and purposes by Mtis Nation of Ontario citizens.
Inuit organizations, former Residential School Harvesting includes plants, fish, wildlife and firewood,

taken for heating, food, and medicinal, social or of past events and traditions. This oral history is often
ceremonial purposes and includes donations, gifts recorded on tape and then put in writing. It is used in
and exchange with Aboriginal persons. A history books and to document claims, considered
Harvesters Certificate and Mtis citizenship must be by courts to be equal to written texts.
held. A Harvester's Certificate holds a 3 year term
and can be renewed. There are a maximum Reserve - A tract of land, the legal title to which is
number of Harvester's Certificates issued annually, held by the Crown, set apart for use and benefit of
and there is a mutual agreement that these limits an Indian band. The Indian Act provides that this
may change from year to year which is dependent land cannot be owned by individual bands or First
on historical research and an evaluation of Mtis Nation members. Many First Nations now prefer the
Nation of Ontario's registry system and processes. term First Nation Community and no longer use
reserve.
Mtis Rights - Although the Constitution Act (1982)
affirms and recognizes Aboriginal and treaty rights to Residential School - From the early 1830s to 1996,
Aboriginal peoples of Canada which includes thousands of First Nation, Inuit and Mtis children
Indian, Inuit, and Mtis peoples of Canada, it were taken from their families and forced to attend
remains an unfulfilled promise to the Mtis peoples. residential schools in an attempt to assimilate them
The Government of Canada assumed the position into the dominant culture. These children suffered
that Mtis peoples had no existing Aboriginal rights; abuses of the mind, body, emotions, and spirit that
thus, refused to negotiate and deal with the Mtis can be almost unimaginable. Over 150,000 children,
peoples in the past. In the 1990s, the Mtis began some as young as four years old, attended the
seeking justice in the court system advocating for government-funded and church-run residential
their rights. The Powley case was the first one to be schools. It is estimated that there are 80,000
heard in the higher court system challenging residential school Survivors alive today.
whether Mtis peoples have existing Aboriginal
rights. On September 19, 2003 the Supreme Court Scrip - Historically, a special certificate or warrant
affirmed and recognized Section 35 of the issued by the Department of Interior which entitled
Constitution Act is a substantive promise to the the bearer to receive Western homestead lands
Mtis that recognizes their distinct existence and without specifying the actual parcel of land
protects their existing Aboriginal rights. The Mtis involved. These grants were meant to extinguish any
National Council states The Powley decision marks Aboriginal rights to the land that they might hold as
a new day for the Mtis Nation in Canada. The an indigenous culture. Along with the treaties, they
Supreme Court's decision is a respectful affirmation would allow the federal government to convey
of what the Mtis people have always believed and Western lands unencumbered by prior rights of use
stood up for, as well as an opportunity for Canada to new settlers. Land grants were seen as the
to begin fulfilling its substantive promise to the Mtis. cheapest way of extinguishing the Mtis title by the
On July 7, 2004, an agreement was made between government.
the Mtis Nation of Ontario and Ministry of Natural
Resources which recognized the Mtis Nation of 60s Scoop - The 60s Scoop refers to the adoption of
Ontario's Harvest Card system. Mtis peoples who First Nation/Mtis children in Canada between the
hold a Harvester's Certificate and hold Mtis years of 1960 and the mid-1980s. This phenomenon
citizenship can exercise their harvesting rights within is so named because the highest numbers of
their traditional territory and in accordance to the adoptions took place in the decade of the 1960s
Interim Enforcement Policy without being charged. and because, in many instances, children were
literally scooped from their homes and communities
Mtis Senator - Senators have a special place in without the knowledge or consent of families and
Mtis culture, the Mtis Nation of Ontario, and in its bands. Many First Nations charged that in many
governance structure. They are highly respected for cases where consent was not given, that
their knowledge, values, and experience. Senators government authorities and social workers acted
provide an Elders presence at community events under the colonialistic assumption that Native
and meetings, and they help to keep Mtis culture people were culturally inferior and unable to
alive by sharing Mtis traditions and ways of life. One adequately provide for the needs of their children.
Senator sits as a member of each Community Many First Nations people believe that the forced
Council. removal of the children was a deliberate act of
genocide.
Oral History - Stories passed down by Elders that
promote the values and beliefs of the community. It Traditional Lands - Lands used and/or occupied by
has also been referred to as evidence taken from First Nations before European contact or the
the spoken words of people who have knowledge assertion of British sovereignty.

inform all Canadians. The Commission will
Treaty - Treaties are constitutionally formal document the truth of what happened by relying on
agreements (today known as land claim settlements records held by those who operated and funded
and referred to as Numbered Treaties) between the schools, testimony from officials of the institutions
the Crown (Government of Canada) and Aboriginal that operated the schools, and experiences
peoples which define obligations and promises and reported by survivors, their families, communities and
rights. The purpose was to allow European peoples anyone personally affected by the residential school
to settle vast parts of land in Canada without experience and its subsequent impacts.
interference. It can be said that treaties were also
an attempt to encourage peaceful relations Two-Spirited - A belief in the existence of three
between Aboriginal and non-Aboriginal peoples. genders: the male, the female, and the male-
female gender, or what is now called the Two-
Treaty Rights - Rights specified in a treaty. Rights to spirited person. Traditionally, the Two-Spirited person
hunt and fish in traditional territory and to use and was one who had received a gift from the Creator,
occupy reserves are typical treaty rights. This that gift being the privilege to house both male and
concept can have different meanings depending female spirits in their bodies. The concept of Two-
on the context and perspective of the user. spirited relates to todays designation of gay,
lesbian, bisexual and transgender persons of
Tribal Council - A regional group of First Nations Aboriginal origins. Being given the gift of two-spirits
members that delivers common services to a group meant that this individual had the ability to see the
of First Nations. Services can include Health, world from two perspectives at the same time. This
Education, Technical Services, Social Services, and greater vision was a gift to be shared with all, and as
Financial Services. such, Two-spirited beings were revered as leaders,
mediators, teachers, artists, seers, and spiritual
Truth and Reconciliation Commission of Canada - guides. They were treated with the greatest respect,
The Truth and Reconciliation Commission of Canada and held important spiritual and ceremonial
has a mandate to learn the truth about what responsibilities.
happened in the residential school system and to
Resources
Aboriginal Affairs and Northern Development Canada. Common Terminology http://www.aadnc-
aandc.gc.ca/eng/1358879361384/1358879407462
Mtis Nation of Ontario. http://www.metisnation.org/
Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public
Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf
Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March 2011. Sault
Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf

Aboriginal Peoples of Canada

Within Canadian boundaries, there is a vast array of Aboriginal nations who have very
diverse cultures. Recognition of the uniqueness and diversity of Aboriginal beliefs,
spirituality, customs, histories, and languages is crucial for maintaining harmony amongst
all of society. People within any one geographic area are not necessarily the same, nor
are their languages, or culture the same. This is true even within one geographical area.
It is important to note that as we attempt to understand the complexity of Aboriginal
peoples ancestry, continuums may be based on a multitude of quantifiers cultural,
geographic, urban/rural, language or values. Individuals may be anywhere on the
continuum or not on it at all.
This is an example of a cultural continuum based on religion:
Cultural Continuum
Biblical Mixture Traditional
Sharing of Knowledge
For centuries, Aboriginal peoples have adapted their life and living to a specific
environment and gained knowledge about survival living in North America's varied
landscapes and climates. Around 1500, this knowledge was shared with the first
Europeans who arrived in North America which allowed them to establish themselves
relatively quickly. As such, it is clear that life in Canada would have been very different
without the contributions of Aboriginal peoples.
The Aboriginal peoples in the Arctic invented the igloo to survive severe cold
temperatures and perfected the kayak to withstand 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 the waterways while exploring and moving through the
dense forests and used many medicinal plants that are still used today.
The Aboriginal peoples living in the Prairies moved from place to place to hunt buffalo;
thus, they invented the Teepee, 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 and traditions, and built dams to catch fish.
First Nations
The term First Nations refers to one of cultural groups that vary across the
three distinct groups recognized as country. In fact, there are over 50
Aboriginal in the Constitution Act of distinct nations and language groups
1982. The other two distinct groups across the country.
characterized as Aboriginal are the First Nations have a unique and special
Mtis and the Inuit. relationship with the Crown and the
There are 617 First Nation communities people of Canada as set out in the Royal
(also known as reserves) in Canada, with Proclamation of 1763 and manifested in
First Nation governments. First Nations Treaties, the Constitution Acts of 1867
are part of unique larger linguistic and and 1982, Canadian common law and

International law and as outlined in the wampum and oral understanding, were
United Nations Declaration on the Rights entered into between First Nations and
of Indigenous Peoples. the British Crown (the Government of
This special relationship between First Canada after Confederation) between
Nations and the Crown is grounded in 1701 and 1923. Treaty promises and
First Nation inherent and Aboriginal rights agreements included non-interference,
and title, Treaties and negotiated protection of hunting and fishing rights,
agreements with a view toward sharing of lands and resources, health
peaceful coexistence, mutual respect, and education benefits, economic tools
recognition and the equitable sharing of and benefits for the duration of the
lands and resources. Many Treaties, Treaty relationship.
reflected in written documents,
Inuit
There are four Inuit regions in Canada, Europeans first began to interact with this
collectively known as Inuit Nunangat. The indigenous group. It began with the
four regions are: Inuvialuit (Northwest decimation of the whale population,
Territories), Nunatsiavut (Labrador), progressed through the fur trade, and
Nunavik (Quebec), and Nunavut. The resulted in the government moving the
term Inuit Nunangat is a Canadian Inuit Inuit people into settlements in the 1950s
term that includes land, water, and ice. where their children were sent to
Inuit consider the land, water, and ice of residential school among other things.
their homeland to be integral to their Within four generations, Inuit went from
culture and way of life. being self-reliant, making every necessity
Inuit people were not recognized as of life from natural resources, to surfing
having Aboriginal rights as per the the Internet.
Canadian constitution until it was Despite modern influences and
repatriated in 1982. However, as with conveniences, Inuit have retained their
other Aboriginal groups, the Inuit way of language (Inuktitut), core knowledge
life has changed dramatically since and beliefs. Family continues to be the

foundation of Inuit culture and the family country food as a source of nutrition and
is surrounded by a larger social network clothing. Many families also leave
that includes the rest of the community, permanent communities during the
even the region. Inuit families are large spring and summer to set up camps
and interconnected as intricate bonds which is an important part of Inuit
are formed through childbirth, marriage tradition. Far from modern distractions,
and adoption. Hunting is still one of the the young are immersed in their
most important aspects of Inuit culture language, developing their skill and
and lifestyle even though store-bought helping to ensure the long-term survival
food is available, Inuit continue to rely on of the culture.
Mtis
The Mtis are a distinct Aboriginal people intermarriage of these mixed ancestry
with a unique history, culture, language individuals.
and territory that includes the waterways Distinct Mtis settlements emerged as an
of Ontario, surrounds the Great Lakes outgrowth of the fur trade, along
and spans what was known as the freighting waterways and watersheds. In
historic Northwest. Ontario, these settlements were part of
The Mtis Nation is comprised of larger regional communities,
descendants of people born of relations interconnected by the highly mobile
between Indian women and European lifestyle of the Mtis, the fur trade
men. The initial offspring of these unions network, seasonal rounds, extensive
were of mixed ancestry. The genesis of a kinship connections and a shared
new Aboriginal people called the Mtis collective history and identity.
resulted from the subsequent
Resources
Canadas Aboriginal People taken from: http://p1cdn1static.sharpschool.com/UserFiles/Servers/Server_5912063/File/NTIP/FNMI/History.pdf
Aboriginal Affairs and Northern Development Canada, Map of First Nations Communities: http://fnpim-cippn.aandc-aadnc.gc.ca/index-eng.asp
Inuit Tapiritt Kanatami, About Inuit: https://www.itk.ca/about-inuit
Aboriginal Affairs and Northern Development Canada, Map of Inuit Communities: http://www.aadnc-aandc.gc.ca/Map/irs/mp/mp-eng.asp
Mtis Nation of Ontario, Who are the Mtis?: http://www.metisnation.org/culture--heritage/who-are-the-metis

Aboriginal Peoples in Ontario

There are 139 First Nations Communities in Ontario, 13 of which are within our Boards
District. In Northern Ontario, there are three major First Nations: Anishinaabe (Ojibway),
Oji-Cree and Mushkegowuk Cree and the Mtis Nation. When teaching about these
nations in a historical time period, always ensure that you have a map of that time period
as migration did occur over time.
Anishinaabe During the following decades, many

In Ontario, the term Anishinaabe most treaties took land from Aboriginal
often refers to the three nations that peoples.
formed a Confederacy known as the In 1870, the Grand General Indian
Three Fires Confederacy: Ojibway (Faith Council of Ontario and Quebec met
Keepers), Odawa (Warriors and Traders), (with almost all bands of Southern
and Potawatomi (Fire Keepers). The Ontario and Lake Huron taking part)
Anishinaabe have a long and proud to review and revise the Indian Act
history: of 1876.
Language of these three nations By the early 1900's, the Grand
belongs to the Algonquian family. Council began to decline, as the
They share similar cultural practices Indian agents began to refuse or
and spiritual beliefs. allow the use of band funds for
History of Anishinaabe began on the travel.
east coast of Turtle Island (North In 1949, the Grand Indian Council
America) long before European was replaced by the Union of
contact. Ontario Indians (UOI), which today
Seven prophets came to the represents 39 First Nations along Lake
Anishinaabe people at that time and Huron and Lake Superior and in the
foretold of the European people and southern part of Ontario.
future hardships.
For survival, they urged the people to Oji-Cree Anishininimowin
migrate and their prophecy is known The Oji-Cree Anishininimowin or Oji-Cree
as the Seven Fires Prophecy. (sometimes called Severn Ojibway) is
Seven Fires refers to the seven places closely related to the Ojibway language,
of migration along the way: St. but has a different literacy tradition
Lawrence River, Niagara Falls, the based in Cree, with several phonological
Detroit River, Manitoulin Island, and grammatical differences:
Baawating (Sault Ste. Marie), Duluth, This Nation has communities
and finally Madeline Island throughout northwestern Ontario
(Wisconsin). (with the Cree to the north and
By the mid 1700's, Three Fires Ojibway to the south) and at Island
Confederacy became the core of Lake in Manitoba. Oji-Cree is often
the Western Lakes Confederacy, and grouped together with Ojibway and
was joined by the Huron, Algonquin, related languages.
Nipissing, Sauk, Foxes and others. The orthography of Oji-Cree is
After 1812, the British did not need Algonquian Syllabics, with western-
allies and stopped treating the style finals, but with an eastern
members of the Western Lakes placement of the w-dot. It is typically
Confederacy with respect or fairness. not written in any sort of Roman

writing system. Mtis Nations governments from Ontario

Westward.
Mushkegowuk Within Ontario, historic Mtis communities
Before contact, Mushkegowuk Cree arose along various watersheds
lived in Northern Ontario and Manitoba, throughout the province and have
while Mistassini Cree lived in Quebec, distinct histories and characteristics. In
and Plains Cree lived west of Lake contemporary times, the Mtis Nation
Winnipeg. has identified that there are
The culture of the Mushkegowuk is approximately 12 historic Mtis
influenced by the land, climate, communities (catchment areas) that
vegetation, and animal life. Although continue to exist. Sometimes they are
many Cree live in First Nations within larger non-Aboriginal communities.
communities along the northern coast, Mtis people live throughout Ontario in
many still take part in traditional activities urban, rural or remote areas.
that change with the seasons: The rights of the Mtis people have been
They are knowledgeable about the a topic for debate since the events of
changes in seasons, phases of the Red River and Batoche. The Mtis Nation,
moon, length of day, growth of as a young Aboriginal nation indigenous
plants, and migration of birds and to North America, possessed the rights
animals. held by all other Aboriginal nations. In
They live in small family groupings far practice however, the 1870 government
from each other so as not to of Canada dealt with the Mtis Nation
overhunt during the winter; each differently. Following the transfer of
traditional area supported fishing, Ruperts Land to Canada, the federal
hunting and trapping. government dispatched Commissioners
In winter, the women made clothing to the West to settle legal ownership of
from skins that had been tanned, the land with the Aboriginal inhabitants.
using quills and dyes as decorations. The Commissioners collected signatures
Families travelled to traditional on two kinds of documents:
meeting places to hunt ducks and collective treaties for Indian
geese returning from migration. bands, and
scrips for Mtis individuals.
Mtis In the 1930s, the Mtis Nation secured a
In March 1983, the Mtis Nation land base of 1.25 million acres in northern
separated from the Native Council of Alberta, starting a reawakening. In the
Canada to form the Mtis National 1960s and 1970s, the Mtis movement
Council its own Mtis-specific took shape, in part empowered by the
representative body. The Mtis National Canadian Bill of Rights (1960), the Civil
Council represents the Mtis nation Rights movement, and the American
nationally and internationally. It receives Indian Movement. This movement
its mandate and direction from the peaked during the Constitutional talks of
democratically elected leadership of the 1981 and 1982.
Resources
Aboriginal Affairs and Northern Development, List of First Nations: http://pse5-esd5.ainc-inac.gc.ca/fnp/Main/Search/FNListGrid.aspx?lang=eng
Canadas Aboriginal People taken from: http://p1cdn1static.sharpschool.com/UserFiles/Servers/Server_5912063/File/NTIP/FNMI/History.pdf

Residential Schools
For over a century, beginning in the mid-1800s and continuing into the late 1990s,
Aboriginal children in Canada were taken from their homes and communities and
placed in institutions called residential schools. These schools were run by religious orders
in collaboration with the federal government and were attended by children as young as
four or five years of age. Separated from their families and prohibited from speaking their
native languages and practicing their culture, the vast majority of the over 150,000
children that attended these schools experienced neglect and suffering. The impacts of
sexual, mental, and physical abuse, shame, and deprivation endured at Indian
Residential Schools continue to affect generations of Survivors, their families, and
communities today. Remarkably, in the face of this tremendous adversity, many Survivors
and their descendants have retained their language and their culture and continue to
work toward healing and reconciliation.
Talking Shadows on the Wall by Sylvia O'Meara

(Chippewas of Nawash First Nation)
I remember when I was about three years old, I used to look forward to Saturday
night. People would come over to our house and play cards and drink tea, the kind
that was loose, and with the last gulp there would be a pattern of tea leaves going up
the side of the cup to the rim. There was always someone who had the gift, and was
able to read this pattern and predict things to be. I, of course, was promptly put to
bed. There were only two rooms in the log cabin that we lived in. When everyone was
seated around the table laughing and talking, I would sneak out, dragging my
blanket with me. I would crawl on to the wood box next to the stove, it was nice and
warm. Nobody said anything so I felt safe. I would listen to them laughing and talking.
I asked Mama to teach me the language of grownups, I wanted to laugh too. But she
said no, that I would suffer when I had to go to school. She had gone away to school
when she was four years old. She told me that when she first got to the school, she
didn't know how to speak English and she was always getting hit across the mouth for
speaking Indian. She said one time that she got hit so hard she hit the wall behind her
and fell to the floor. She said that was when she told herself that she would never let
her child, if she had one, speak Indian. And so as I listened to the people around the
table laughing and talking, I watched the shadows cast by the kerosene lamp and
listened to this wonderful laughing language I was never to learn from my mother. I
hid in the blanket all safe and warm and watched the talking shadows on the wall.

Why It Matters
Why is this issue important to all Canadians?
Why should it matter to those who didnt attend residential school?
IT MATTERS because it continues to affect First Nations, Inuit and Mtis families people
from vibrant cultures who are vital contributors to Canadian society.
IT MATTERS because it happened here, in a country we call our own a land considered
to be a world leader in democracy and human rights.
IT MATTERS because the Residential School System is one of the major causes of poverty,
homelessness, substance abuse, and violence among Aboriginal people devastating
conditions that are felt and experienced by our neighbours, friends, and community
members.
IT MATTERS because Aboriginal communities suffer levels of poverty, illness, and illiteracy
comparable to those in developing nations conditions that are being perpetuated
through inaction.
IT MATTERS because we share this land. We may not be responsible for what happened in
the past, but we all benefit from what First Nations, Inuit, and Mtis have had to relinquish.
We are responsible for our actions today.
History
For over 300 years, European settlers and recommend education as a means of
Indigenous peoples co-existed in a assimilating the Indian population. The
harmonious, if sometimes precarious, commission proposed implementing a
relationship. In war, colonists and First system of farm-based boarding schools
Nations formed alliances, and in trade situated far from parental influence the
each enjoyed the economic benefits of separation of children from their parents
co-operation. By the mid-19th century, being touted as the best means by
however, expansionist policies increased which to sustain their civilizing effects. The
westward settlement, and alliances of Nicholas Flood Davin Report of 1879
the early colonial era gave way to direct recommended the establishment of a
competition for land and resources. In residential industrial school system as the
the face of ensuing conflicts, the means by which to aggressively civilize
confederation government of Sir John A. First Nations children. Davins
Macdonald came to view First Nations recommendations reflected the widely-
and Mtis as serious impediments to held opinion that Indian culture was a
nation-building. Even as treaties to make contradiction in terms, Indians were
large tracts of land available for uncivilized, and the aim of education
settlement were being negotiated with must be to destroy the Indian in the child.
First Nations, a national policy was being A number of industrial schools were
developed to do away with the tribal established in this era, laying the
system and assimilate the Indian people foundation upon which the broader
in all respects with the other inhabitants Residential School System emerged. At its
of the Dominion, as speedily as they are peak in the early 1930s, 80 residential
fit for the change. The Residential schools operated across Canada with
School System was to become a key an enrollment of over 17,000 students.
feature of this endeavour. Children as young as four and five years
In 1844, the Bagot Commission produced of age attended the schools and parents
one of the earliest official documents to were often discouraged from visiting or

bringing their children home for tandem with residential schools, but
vacation. Many students did not return policy shifts favoured the integration of
home for long periods of time (some for Aboriginal children with their non-
many years) and found themselves Aboriginal peers. Despite this, residential
strangers to their communities upon their schools continued to be established in
eventual reunion. the North during this period. Throughout
Very gradually, beginning in the 1940s, the 1970s, at the request of the National
the residential schools were shut down Indian Brotherhood, the federal
and Aboriginal students began to attend government undertook a process that
mainstream day schools. Day schools saw the eventual transfer of education
had existed for Aboriginal children in management to Aboriginal peoples.
Conditions and Mistreatment

Through an amendment to the Indian schools. In 1930, for instance, only 3 of
Act in 1920, attendance at residential 100 Aboriginal students managed to
schools was made mandatory for Indian, advance past grade six, and few found
and later Inuit and Mtis, children seven themselves prepared for life after school
to fifteen years of age, and failure to on the reserve or off. As late as 1950,
send children to residential school often according to an Indian Affairs study, over
resulted in the punishment, including 40% of the teaching staff had no
imprisonment, of parents. Many professional training. This is not to say that
Aboriginal children were taken from their experiences were all negative, or that
homes, often forcibly removed, and the staff was all bad many good and
separated from their families by long dedicated people worked within the
distances. Often, even those children System. The staff not only taught, they
who attended residential schools near also supervised the childrens work, play,
their communities were prohibited from and personal care. Their hours were long,
seeing their families outside of the pay was below that of other
occasional visits. educational institutions, and the working
Broad occurrences of disease, hunger, conditions were exasperating.
and overcrowding were noted by In the early 1990s, Survivors came
government officials as early as 1897. In forward with disclosures that included
1907, Indian Affairs chief medical officer, sexual abuse; beatings; punishments for
Dr. P.H. Bryce, reported a death toll speaking Aboriginal languages; forced
among the schools children ranging eating of rotten food; widespread
from 15%-24% and rising to 42% in hunger and thirst; bondage and
Aboriginal homes where sick children confinement; and forced labour.
were sometimes sent to die. In some Students were forbidden to speak their
individual institutions, for example the language or practice their traditional
Old Sun school on the Blackfoot reserve, culture and were often punished for
Bryce found death rates significantly doing so. Other experiences reported
higher. from Survivors of residential schools
Although some students have spoken of include mental abuse, severe
the positive experiences of residential punishments, overcrowding, use of
schools and of receiving an adequate students in medical experiments, illness
education, the quality of education was and disease, and, in some cases, death.
low in comparison to non-Aboriginal

Intergenerational Impacts
First Nations, Inuit, and Mtis children that all families and communities were
were often separated from their parents affected in this way. Nor were all
for long periods of time, living in an Survivors compromised by their
institutional rather than a family home experiences in residential schools.
environment. This impeded the transfer of Research makes it clear however, that
valuable parenting skills. The isolation of individuals who have suffered traumatic
children from their families and stress generate vulnerability in their
communities also thwarted the children who in turn experience their own
transmission of language and culture, trauma. The system of forced assimilation
resulting in significant cultural loss. has consequences that persist among
Adaptation of abusive behaviours Aboriginal peoples and communities
learned while attending residential today. The need for healing does not
school has also resulted in stop with the Survivors intergenerational
intergenerational trauma the cycle of effects of trauma are real and pervasive
abuse and trauma that passes from one and must also be addressed.
generation to the next. That is not to say
Redress & Reconciliation

Escalating social problems in Aboriginal legacy of physical and sexual abuse at
communities, and conflict between residential schools.
Aboriginal groups and the federal In 2007, the Government of Canada
government in the mid-1990s, brought implemented the Indian Residential
greater attention and focus to the Schools Settlement Agreement (IRSSA).
destructive legacy of the residential The Settlement Agreement included the
school experience. Aboriginal leaders Common Experience Payment (CEP) to
also helped to begin a dialogue all living former students of federally
between Survivors, the federal administered residential schools; the
government, and the Canadian public. Independent Assessment Process (lAP) to
In this climate of disclosure and dialogue, address compensation for sexual abuse,
the Royal Commission on Aboriginal serious physical abuse, and other
Peoples (RCAP) was created. On wrongful acts; establishment of the Truth
January 7, 1998, in response to RCAPs and Reconciliation Commission; healing
five-volume report that revealed an initiatives; and a fund for
overwhelming link between the social commemoration projects.
crisis in Aboriginal communities and the By 2008, most of the church
Residential School System, the federal denominations responsible for the
government issued a Statement of operation of the residential schools in
Reconciliation and unveiled a new Canada had publicly apologized for
initiative called Gathering Strength their role in the neglect, abuse, and
Canadas Aboriginal Action Plan. A suffering of the children placed in their
strategy to begin the process of care. In June 2008, the Government of
reconciliation, Gathering Strength Canada also apologized for their
featured the announcement of a historical role in the Residential School
healing fund, which was granted to the System. By saying we are sorry, Prime
newly created Aboriginal Healing Minister Stephen Harper acknowledged
Foundation, to support community- the Canadian governments role in over
based healing projects that address the a century of isolating Aboriginal children

from their families, communities, and were harmful and wrong. For the
cultures. Harper called residential schools thousands of Survivors watching from
a sad chapter in Canadian history and across Canada, the governments
indicated that the policies that apology was an historic occasion,
supported and protected the System though responses were mixed.
Healing Movement and Cultural Revitalization

Many Survivors have turned to a Healing in Aboriginal communities is
combination of Western therapies and affected by a communitys level of
traditional practices to heal. Talking understanding and awareness about the
circles, sweats, storytelling, ceremonies, impact of the Residential School System,
fasts, feasts, and vision quests reconnect by the number of community members
Survivors to their cultures and to who are involved in healing, and by the
themselves. On-the-land activities such availability of programs and services.
as trapping, hunting, fishing, and Much progress has been made as a
gathering medicinal plants and wild result of the healing movement. It is the
foods also renew the spirit. All of these result of hard work, dedication, and
practices assist in re-enforcing and commitment of thousands of individuals
celebrating Aboriginal identities. Healing in hundreds of communities. Many
is a long-term process that occurs in Aboriginal people sought out knowledge
stages, starting with the individual holders to revive traditional spirituality
Survivor and expanding to include the and to reintroduce healing practices.
whole community. The intergenerational Holistic approaches to health which
impacts of the Residential School System emphasize healthy lifestyles, relationships,
the legacy of poverty, ineffective and communities together with
parenting, abuse, grief, and health issues personal growth programs, traditional
can appear throughout the entire spirituality, and healing practices have
community, not just in the lives of the all contributed to the efforts of healing.
Survivors.
I Lost My Talk
Rita Joe
I lost my talk
The talk you took away
When I was a little girl
At Shubenacadie school.
You snatched it away:

I speak like you
I think like you
I create like you
The scrambled ballad, about my word.
Two ways I talk

Both ways I say,
Your way is more powerful.
So gently I offer my hand and ask,

Let me find my talk
So I can teach you about me.

Residential Schools in Ontario

Other schools were also in operation in Ontario, but may not have been classified as
residential schools or may not have been recognized and funded by the government.
Name Community Years in Operation
Albany Mission Fort Albany 1903 - 1963
Bishop Horden Hall Moose Factory 1907 - 1963
Cecilia Jeffrey Shoal Lake/Kenora 1907 1966
St. Johns Chapleau 1907 1950
Cristal Lake Cristal Lake 1976 early 1990s
St. Margarets Fort Frances 1902 - 1974
St. Josephs Fort William 1907 - 1964
McIntosh McIntosh 1924 - 1962
Mohawk Institute Brantford 1850 - 1969
Mount Elgin Munceytown 1848 1948
Pelican Falls Sioux Lookout 1911 - 1973
Poplar Hill Poplar Hill 1962 - 1989
St. Annes Fort Albany 1936 - 1964
St. Marys Kenora 1894 - 1962
Shingwauk Sault Ste. Marie 1873 - 1971
St. Peter Claver/St. Charles
Wikwemikong/Spanish 1883 - 1965
Garnier
St. Josephs Wikwemikong/Spanish 1916 - 1962
Wahbon Bay Academy Stirland Lake 1971 early 1990s

What can you do?

Be aware and try to understand why students/families may be reluctant to
engage in school life
Register families for school by creating a welcoming environment and filing out the
paperwork
Take families on a school visit
Introduce parents to teachers/staff
Make a personal connection to parents
Recognize their children when they do something well (awards, notes home,
phone calls, newsletters etc.)
Incorporate Aboriginal teachings/content
Into discussions across the curriculum
Invite parents to share experiences with the class (if they are comfortable)
Connect parents/families/children to community network supports so they can
make informed choices
Respect residential school survivors
Resources
Legacy of Hope Foundation. 100 Years of Loss: http://www.legacyofhope.ca/downloads/100-years-print.pdf
Aboriginal Affairs and Northern Development. Indian Residential Schools: Key Milestones: http://www.aadnc-
aandc.gc.ca/eng/1332939430258/1332939552554
Canadian Studies At Home and Abroad: Talking Shadows on the Wall by Sylvia OMeara; Canadian Studies Volume XVII, 1995;
Association of Canadian Studies; Montreal; 1995
Rita Joe, I Lost My Talk: http://englishfruit.wordpress.com/2013/01/08/i-lost-my-talk-by-rita-joe/
Our Journey, Our Life, Our Destination, Omushkego Nation: http://www.mushkegowuk.com/documents/omushkego_timeline.pdf
Wawatay News, Stirland Lake, Cristal Lake recognized: http://www.wawataynews.ca/archive/all/2011/8/18/stirland-lake-cristal-lake-
recognized_21792
United Church. The History of Residential Schools and the Churchs Apologies: http://www.united-
church.ca/aboriginal/schools/faq/history#1
The Presbyterian Church in Canada Archive., Brief Administration History of the Residential Schools: http://presbyterian.ca/wp-
content/uploads/healing_administrative_history_of_residential_chools.pdf
Mennonite Central Committee. The Residential School Story In Ontario: http://mcco.ca/stories/news/residential-school-storyin-ontario
Nishnawbe Aski Nation. Healing the Generations Residential School: http://rschools.nan.on.ca/upload/documents/section-2/ontario-
residential-schools.pdf
Elliot Lake Standard. Residential school legacy: http://www.elliotlakestandard.ca/2009/09/16/residential-school-legacy
Wawatay News. Indian Boarding School monument planned: http://www.wawataynews.ca/archive/all/2014/1/24/indian-boarding-
school-monument-planned_25324
Truth and Reconciliation Commission of Canada. Map of Residential Schools in Ontario:
http://www.myrobust.com/websites/trcinstitution/File/pdfs/2039_T&R_map_nov2011_final.pdf

About Treaties
What is a Treaty?
A treaty is a signed agreement between the First Nation and Crown government outlining
specific rights of First Nations people. Each signed treaty provides different property rights.
Not all First Nations are committed to a treaty agreement.
Treaty Rights
First Nations signed treaties in exchange for reserves, health care, monetary payments,
agricultural equipment, livestock, ammunition, clothing, maintenance of schools on
reserves, tax-free income while working on-reserves, exemptions from Provincial Sales Tax
on purchased goods, teachers/educational assistance and certain rights to hunt and fish,
while the Crown acquired land rights of First Nations people for agriculture, housing,
settlement and resource development. Treaties are protected under section 35 of The
Constitution Act.
Today, there are many unresolved comprehensive and specific land claim settlements
and taxation issues between the Federal Government and Aboriginal peoples.
In Ontario, there are 5 treaties: Treaty 3 (1873), Treaty 9 (1905-1930), Robinson Superior
Treaty (1850), Robinson Huron Treaty (1850) and the Williams Treaties.

First Nation Logo

Contact Information
Community
Chief Theresa Spence

Attawapiskat
705-997-2166
First Nation
http://www.attawapiskat.org/
Chief Marcia Brown Martel

Beaver House 705-567-2022
First Nation http://www.wabun.on.ca/first-nation-
profiles/beaverhouse-first-nation
Chief Fred Sackaney
Constance 705-463-4511
Lake First Nation http://www.clfn.on.ca/
Education Administrator Ken Neegan
Chief Rex Knapaysweet

Fort Albany
705-278-1044

Chief Murray Ray

Flying Post First 807-887-3071
Nation http://www.wabun.on.ca/first-nation-profiles/flying-
post-first-nation
Kashechewan Chief Derek Stephen

First Nation 705-275-4440
Chief Elenore Hendrix

Matachewan 705-565-2230
First Nation http://www.matachewanfirstnation.com/
Education Direction Elenore Hendrix
Chief Walter Naveau

Mattagami First 705-894-2072
Nation http://mattagami.com/
Education Director Cathy Naveau
Chief Norm Hardisty Jr.
Moose Cree First
705-658-4619
Nation (Moose
http://www.moosecree.com/index.html
Factory)
Student Services Officer Jennifer Seary
Taykwa Chief Dwight Sutherland

Tagamou 705-272-5766
Nation http://taykwatagamounation.com/ttn/index.php/home
(New Post) Education Director Neil Iserhoff
Temagami First Chief Arnold Paul

Nation (Teme- 705-237-8943
Augama http://temagamifirstnation.ca/
Anishnabai)
Chief Terence McBride

Timiskaming First 819-723-2370
Nation http://www.atfn.ca/
Director of Education Arline Chasle
Chief David Babin

Wahgoshig First 705-273-3131 or 2055
Nation http://wahgoshigfirstnation.com/
Education Director Margaret Edwards
Weenusk First
Chief Edmund Hunter
Nation
705-473-2554
(Peawanuck)
Resources
Natural Resources Canada. Treaties and Comprehensive Land Claims in Canada: http://manitobawildlands.org/maps/CANLandClaimTreatyMap.pdf
District School Board Ontario North East, Community Map: http://www.dsb1.ca/aboriginal/map.php

Best Practices - Including Aboriginal People in the Curriculum

ISSUE DO DONT
Incorporate Key Concepts/Understandings
Aboriginal perspectives are embedded/an Do make cross-curricular connections by Don't limit inclusion to social studies and
integral part, not sidebars/examples only. including Aboriginal experiences in history.
science, art, music, language, as well as
Cross-curricular connections ensure that history, geography and social studies. Don't ignore stereotypes in learning
inclusion is across the curriculum. resources.
Do teach students to deconstruct bias in
Holistic nature of Aboriginal world-view is learning resources. Don't teach isolated units on Aboriginal
acknowledged. peoples. They are an integral part of the
Do keep an open mind towards adapting curriculum.
your teaching practices to suit the learning
styles of your students (i.e., circle
teachings).
Accuracy
The information and the perspectives Do ensure to use professional judgment Don't use unreliable or stereotypical
included are accurate. when selecting/sourcing culturally resources.
responsive resources for classroom
Timeframe is accurate. instruction. Don't assume that all websites and media
sources you encounter have accurate
Place references with respect to nations Do review the resources in your classroom information.
are accurate. and school library for bias and accuracy.
Agency
Rich knowledge base and complex Do acknowledge and validate the Don't put Aboriginal peoples and their
Aboriginal cultures of past and present are contributions of Aboriginal peoples in both cultures into the 'primitive' category.
validated. the past and within contemporary society.
Don't represent Aboriginal peoples and
Contributions in both the historical and Do ensure that contributions of Aboriginal cultures only in the past.
contemporary context in Canada are people include the wealth of knowledge
acknowledged and valued. While still and successful endeavours across a wide Don't rely solely on artifact-based
acknowledging the devastating impact of range of fields (e.g. environment, approaches to study Aboriginal cultures.
colonization on Aboriginal cultures. architecture, agriculture, government,
medicine, art, music and theatre). Don't overuse generalizations and generic
Aboriginal peoples are portrayed in a way references.
that empowers. Do acknowledge strengths even within
adverse conditions.
Inclusion of Aboriginal peoples is more than
superficial and generic. Inclusion is Do emphasize that Aboriginal peoples
meaningful and acknowledges have unique concepts of identity that are
individuality of both peoples and nations. specific to the individual.
Inclusion acknowledges value placed

within Aboriginal world-views on
harmonious relationships to the
environment.
Aboriginal nations are viewed as

autonomous and self-governing nations.
Aboriginal cultures are not objectified

through artifact-based approaches.

ISSUE DO DONT
Authenticity
Aboriginal voices are present. Do invite Aboriginal Elders, artists and Don't use materials that affirm Imaginary
storytellers and others from the Aboriginal Indian stereotypes.
Aboriginal perspectives are evident. The community into the classroom.
holistic nature of Aboriginal world-views is Don't misappropriate Aboriginal cultural
evident. Do include Aboriginal authors and items such as eagle feathers.
literature.
Aboriginal people are depicted as real Don't make inclusion at a level that is
people. Do use videos and novels that represent 'tokenism'.
authentic Aboriginal voice.
Oral history is validated.
Distinctness and Diversity
Unique status of Aboriginal peoples in Do acknowledge the diversity within any Don't use more general Aboriginal peoples
Canada is acknowledged. cultural grouping. when the context calls for more specificity
(i.e., naming the nations.)
References to Aboriginal peoples are Do acknowledge the distinct and unique
culturally specific, when appropriate to differences amongst Aboriginal nations. Don't assume that all Aboriginal peoples
context. interacted with others in the same way.
Do ensure that the history of Aboriginal
Various histories of Aboriginal peoples are peoples reflects change over time and Don't assign 'expert' knowledge of
acknowledged in their own right and not does not simply assign Aboriginal peoples Aboriginal peoples and their cultures to
just in relation to interactions with European to a place 'frozen in time' in the distant past. someone just because they are Aboriginal.
cultures.
Aboriginal holidays/days of significance are

acknowledged and celebrated.
Diversity of cultural groupings is

acknowledged.
Diversity within cultural groupings is

acknowledged.
Eurocentrism
A balance of perspectives is presented. Do look for opportunities to broaden your Don't call attention to the faults and ignore
knowledge and understanding of the positive aspects of Aboriginal peoples.
Presentation of Aboriginal peoples in the Aboriginal peoples and issues.
curriculum does not superimpose Don't superimpose Eurocentric frame of
predominantly European values, attitudes Do ensure a balance of perspectives is reference on what is included/not
and beliefs on Aboriginal experiences and presented. included, valued etc.
perspectives.
Do acknowledge Aboriginal histories exist Don't present Aboriginal cultures as being
and have been historically suppressed. 'inferior'.
Do constantly examine and challenge your

own biases and assumptions.
Do challenge yourself to ask

questions.
Do challenge yourself to be
open-minded.
Do use Aboriginal contacts
within the Board for
assistance.

ISSUE DO DONT
Pedagogy
Study of Aboriginal peoples is rooted in Do use respectful teaching strategies. Don't have students create dreamcatchers,
contemporary times. masks, or other sacred cultural objects
Do engage students in deconstructing bias. except in context and in the presence of
Approaches are issues based and lead an elder or Aboriginal teacher.
students to understand the roots of the Do ensure that the study of Aboriginal
social, political and economic realities of peoples is rooted in contemporary times Do not conduct Aboriginal ceremonies
Aboriginal peoples in Canada today. and helps students understand how the without following protocol.
past led to the present realities.
Aboriginal peoples are viewed as an
integral part of Canadian history and within
contemporary Canadian communities.
Sacredness of Aboriginal beliefs/traditions is

honoured. Resources
Adapted from:
Holistic nature of Aboriginal world-views is Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed.
reflected in teaching approaches that Amy Farrell-Morneau. Thunder Bay, ON: Lakehead Public Schools, 2013.
support the growth of body, mind, spirit and http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_
emotions in respectful ways. Education/cultural_resource.pdf
Rainbow District School Board. Frist Nation, Mtis and Inuit Presence in Rainbow Schools.
Sudbury, ON
Elders, authors, storytellers, community http://www.rainbowschools.ca/programs/FirstNations/Support/RD_FNGuide_WEB.pdf
members are an integral part of
teaching/learning process.
Use of Terminology/Language
Terms used accurately. Do use a credible source to refer to in using Don't refer to 'regalia' as costumes.
terms in relation to Aboriginal peoples (E.g.
Language used is that which empowers, Aboriginal Voices Guide). Avoid language that is derogatory or
validates and supports the inclusion of disrespectful (e.g. wild Indians, or savages)
Aboriginal experiences, perspectives and Do use the recommended terminology Don't accept derogatory terms such as
histories in respectful, accurate, authentic when referring to Aboriginal peoples. squaw, brave, wild Indians, savages.
ways.
Do refer to each nation by name rather Don't use Eurocentric language such as
than the more generic overuse of Columbus 'discovered' America.
Native/Aboriginal peoples as a collective.
Don't overuse generalizations such as 'those
Do use the term 'nation' rather than 'tribe. peoples', 'various groups' or 'Native
peoples' when the context calls for
Do ask Aboriginal people how they prefer specificity.
to be recognized.
Visual Images
Contemporary images present Aboriginal Do discuss the stereotypical and thus Don't use highly stereotypical materials like
peoples in a variety of contexts (within dehumanizing effects of using Braves, Indian In the Cupboard, Peter Pan,
urban, rural, reserve communities) and Redskins, Black Hawks, and Indians as Pocahontas, etc.
across a range of socio-economic team mascots.
circumstances. Don't use materials that reinforce
Do deconstruct visual images in learning stereotypes of the 'drunken' or 'homeless'
Images depict Aboriginal peoples resources when encountered. Indian or the Indian as a thief or as warlike.
contributions across a wide range of
endeavours (art, music, science, business, Do ensure that contemporary images and Don't let stereotypical images go
mathematics, medicine, etc.) people are present in the classroom and in unchallenged.
the school.
A balance between historical and
contemporary images is represented.
Images are realistic.

Code of Ethics
There are many examples of Code of Ethics practiced and respected in Canada. This
Code of Ethics has been taken from the teachings in the text The Sacred Tree published
by Four Worlds International.
The Sacred Tree

Every morning and every evening, give thanks to the Creator for the life that is inside you
as well as all the other forms of life on Mother Earth. Thank the Creator for all of the gifts
that have been given to you and to others. Thank the Creator for the opportunity to grow
a little more each and every day. During this time, take into consideration your thoughts
and actions of the previous day and strive to do better during this day. Seek courage and
strength for the ability to become a better person, and that others, too, will learn these
lessons.
Respect. Respect means to feel or show honour and esteem for someone or
something. It is to treat someone or something with courtesy and well being. Respect is
the basic law of life. Some things to take into consideration when showing respect are:
Treat every living creature with respect at all times.
Elders, parents/guardians, teachers, and community leaders are especially worthy
of acknowledgement.
Do not touch something that does not belong to you. This includes sacred objects
unless otherwise given permission by the owner.
If you show respect, an individual should never be felt put down by your actions
or words.
Respect a persons privacy. Always be aware that you never intrude on an
individuals personal space or quiet time alone.
Never interrupt or walk between people who are talking.
Never speak about other people in a negative way.
Respect the beliefs of other people and religions of others even if they conflict with
your own.
Be sure to demonstrate the gift of listening when engaging with others. This is
especially important at times when you may even disagree with what that person
is saying: listen with an open mind.
Always be truthful.
The teachings of the Medicine Wheel are extremely important for our children to
know and understand. It is all encompassing and incorporates the importance of
values, morals, and well being. It is a symbol of balance and through its teachings
promotes and encourages individuals to live a balanced life.
Resources
Public Schools, 2013. http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf
Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March 2011.
Sault Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf

Traditional Wisdom
Medicine Wheel Traditions and Teachings
The Circle teachings come from the practices, and is used by many
Anishinaabe people, commonly known Aboriginal peoples today (Bopp et
as the Ojibway nation. The Ojibway and al.1989). Each person's medicine wheel is
many other Aboriginal people have a unique to the teachings that they have
teaching that the medicine wheel is the received.
circle of life, and all things in life are The adjacent circles are two examples of
circular, (e.g., the earth, sun, moon, and medicine wheels: one Ojibway and one
all planets and stars, the cycle of Plains Cree (Western Ontario, Manitoba).
seasons, and day and night, the life One of the main teachings from the
cycle). Depending on the nation, the medicine wheel is balance. For example,
colours may be different and placed in the medicine wheel symbolizes the four
different locations. The most common parts of an individual (spiritual, emotional,
colours are yellow, red, black and white. physical, and mental) which emphasizes
These represent the cycle of seasons, the need to educate the whole child.
day and night, the life cycle from birth to In order for an individual to be healthy,
childhood to adulthood to old age, and all four areas must be balanced. The
finally death and rebirth. These teachings medicine wheel signifies the
are divided into the four directions (TDSB, interconnected relationships among all
2006). aspects of life and provides direction
The medicine wheel is an ancient symbol and meaning to an individual (Manitoba,
that reflects values, world views, and 2003).

Four Sacred Medicines (Plants)
Tobacco East Yellow Spiritual

Sacred to First Nations people, tobacco always comes first. It is considered one of the four
original gifts from the Creator. It is used as an offering before harvesting anything from
Mother Earth. An offering is placed in a respectful way on the earth near the plant or
animal or stone you wish to take, and permission is asked prior to your taking the item. This
ensures that more will come to take its place in nature. Tobacco is believed to open the
door between our world and the spiritual World, so it is used to carry prayers to the
Creator. Tobacco is placed in the left hand during prayer then it is left in a special place
on Mother Earth when you are done, or offered to a sacred fire. In most instances, the
proper way to ask a favour 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 Physical

Sacred to First Nations people, sage is a womans medicine. It is considered one of the
four original gifts from the Creator. It is said to be a masculine plant, and it reduces or
eliminates negative energy. Often in womens circles, only sage is used in the smudge.
There are many varieties of sage growing wild in Ontario. It grows everywhere, especially
where there is poison ivy, and can be picked in late August. Its silvery-green, a single-stalk
plant, 12-18 inches tall. It is used to purify the body and keep one in good health. Sage is
helpful to remind us of our past and focus on dreams for our lifes journey.
Cedar South Red Emotional

Sacred to First Nations people, cedar offers us protection and grounding. It is considered
one of the four original gifts from the Creator. Cedar is used mostly for ceremonies which
include making a protective ring around the activity circle with cedar. Boughs can be
hung on the entrances to your home, small leaves can be kept in the medicine bag that
you wear daily or put in your shoes when you need extra grounding, and ground cedar
leaves can be offered for prayers. Cedar tea is especially good to serve during times of
teachings and circles, so that all can keep focused on their task at hand. Boil four palm-
sized cedar leaves in about 2 litres of water for about 5 minutes. Let steep for 15-20
minutes before serving.
Sweet Grass North White Mental

Sacred to First Nations people, sweet grass may be the best known of our plant
medicines. It is said to be a feminine plant whose teaching is kindness because it bends
without breaking. It is considered one of the four original gifts from the Creator. Its braids
are unique to Anishinaabe culture because it is considered to be the hair of Mother Earth;
we show respect to her by braiding it before it is picked. The three braids represent mind,
body, and spirit. In a smudge, it is used to attract positive energy. It grows in wetlands and
is ready to be picked in midsummer. Its many purposes are used in basket weaving and
other gift items, where its gentle scent is renowned. In case the scent is not enough for
you to identify the plant, it has a purple section that is only about 1/4 inch of its stalk.
Sweet grass is available from nurseries so that you can grow it in your own garden.
Note: If picking either sage, cedar or sweet grass, an offering of tobacco is made to Mother Earth.

The Seven Grandfather Teachings
Wisdom
To have wisdom is to know the difference between good and bad and to know the result
of your actions. To cherish knowledge is to know wisdom.
Love
Unconditional love is to know that when people are weak they need your love the most,
that your love is given freely and you cannot put conditions on it or your love is not true.
To know love is to know peace.
Respect
Respect others, their beliefs and respect yourself, if you cannot show respect you cannot
expect respect to be given. To honour all of Creation is to have respect.
Bravery/Courage
To be brave is to do something right even if you know it is going to hurt you. Bravery is to
face the foe with integrity.
Honesty
To achieve honesty within yourself, to recognize who and what you are, do this and you
can be honest with all others. Honesty in facing a situation is to be brave.
Humility
Humble yourself and recognize that no matter how much you think you know, you know
very little of all the universe. Humility is to know yourself as a sacred part of Creation.
Truth
To learn truth, to live with truth, and to walk with truth, to speak truth. Truth is to know all of
these things.

Aboriginal Traditions and Celebrations

Traditional Feasts
Adhere to very strict ceremonial guidelines and take place during the Midewiwin
(Anishinaabe Medicine Lodge) ceremonies.
Purpose is to thank all of Creation for our life.
Begin with offering prayers and songs for the feast by a traditional teacher or Elder.
Four sacred medicines (tobacco, cedar, sage and sweet grass) are always present
and are placed in an abalone shell, lit and used for cleansing or smudging.
During the Smudge Ceremony, we clear our mind, body and spirit of negative
thoughts and feelings, Guidance and direction may be also sought out during this
practice.
In addition to many other foods, the four sacred foods (strawberries, corn, wild rice,
and venison) are always present.
An example: The Three Fires Midewiwin (Medicine Lodge of the Anishinaabe
people) hold feasts during the spring, summer, fall and mid-winter ceremonies.
A feast is held when a member of the Midewiwin Three Fires Medicine Lodge
passes away.
Feasts are also held to honour sacred items, such as a drum.
A spirit plate is made up of all foods which are smudged and offered to the
creator.
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-for nature, after the feast) is smudged.
Purpose is to give thanks for a good life
Examples of feasts include Chiefs feast, Summer Solstice, Winter Solstice, Memorial
feast for ancestors, the First Kill feast, and feasts at the beginning of each season.
The Pow-Wow
A 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 money prizes.
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 feasts that go along with most Pow-Wows; obtaining gifts for
the Elders, singers, dancers, and for the guests; and construction of the arbor ( an
open walled hut with a cedar floor and willow thatched roof that houses the host
drum).

The host drum is specifically invited to sing traditional songs, handed down over the
centuries at the Opening and Closing Ceremonies.
During certain times of the Pow-Wow no pictures are allowed (e.g., Grand Entry,
honour songs or flag songs).
Women: traditional dancers (wear deerskin dresses with fringes and carry fans and
shawls staying firmly connected with the earth when they dance), jingle dancers
(do healing dances and wear dresses covered in metallic cones) and fancy shawl
dancers (look like beautiful butterflies as they whirl with their long fringes and
shawls).
Men: traditional dancers wear their deerskin regalia, grass dancers wear their
colourful regalia and long flowing fringes, and fancy dancers wear brilliantly
coloured regalia and dance in a very energetic manner.
It is important for students to understand all components and it is appropriate to ask an
individual to come in and share their teaching with the class. It is not appropriate to
organize a Pow-Wow in your class by having students make drums and dress up.
Sweat Lodge Ceremony

The sweat lodge ceremony is used by Aboriginal peoples as a way to seek prayer,
healing and purification. Not all Aboriginal 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 and child abuse behaviour) on the Aboriginal culture. Prior to contact with the
Europeans, no alcohol existed for Aboriginals. Participating in a sweat lodge ceremony
brought one back to the traditional ways of living. The sweat lodge would make the
peoples sweat out the toxins in their body, repair the damage done to their spirits and
acquire answers and guidance from asking the spirits, creator and mother earth. A
medicine man and/or woman would be present in the 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 the middle. There's a pit of red-hot firestones in the middle
which is referred to as the belly button of Mother Earth. The entrance is closed and the
ceremony begins once the Grandfather spirits are present in the pit. The water drum calls
for the spirit guides and the four directions. The sweat lodge keeper pours water until the
spirits tell the keeper to stop, at which point, prayers, songs and chants occur in the lodge
to purify ones spirit. The sweat lodge keeper deciphers messages from the spirits and
delivers them to the person who is participating.
Smudging
Smudging is a cleansing ceremony traditionally practiced by some Aboriginal peoples in
Canada. The ceremony is conducted to:
bring about a sense of grounding, direction and connection
see, feel, think and act with clarity
help create a positive mindset
cleanse/purify a person, place or object of negative energies, feelings or thoughts.
The medicines used in a smudging ceremony are Tobacco, Cedar, Sage, and
Sweetgrass. One or all medicines may be used in a smudging ceremony. Sweetgrass has
a very mild aroma and produces less smoke than Sage. Sage has a strong and distinct
aroma but the smoke associated with it is also minimal and lasts a short time.

A smudge can be burned in an earthenware bowl, abalone shell, fireplace or other

object. The person participating in the ceremony will use an eagle feather or put their
hands in the smoke, offer the smoke to cleanse the eyes (to see the truth around us), the
mouth (to speak truth), the ears (to hear only good things), the heart (to feel the truth)
and the feet (to walk the true path). It is customary to remove any metal, rings, watches,
glasses etc. prior to smudging as metal is man-made and is seen to hold negative energy.
You may do this.
In most instances, when hosting an Aboriginal community event, meeting and/or inviting
Elder(s) or Aboriginal artist(s) in the schools, it's customary for smudging to be conducted.
If in doubt, you may ask the Elder and/or Aboriginal artist(s) if smudging will be performed.
If a request for smudging is made, ask the person to give the teaching on the ceremony
(e.g. the purpose of smudging and how the ceremony will be conducted) and to
mention to the group that participation is voluntary. For example, if you do not wish to or
unable to participate in smudging, you may step back or not stand up. Participants in
smudging ceremonies at schools may use some or all of the sacred medicines to smudge
regalia, drums, themselves, room/area and other items prior to participating in a special
event/meeting.
Please refer to the DSB Ontario North East Smudging Ceremonies Protocol when
conducting smudging ceremonies. If you have further questions, contact an Aboriginal
Youth Liaison Officer.
Mtis Flag
The horizontal figure eight or infinity symbol featured on the Mtis flag was originally
carried by French 'halfbreeds' with pride. The symbol, which represents the immortality of
the nation in the centre of a blue field represents the joining of two cultures.
Historically the Mtis were strongly associated with the North West Company (NWC), a fur
trading entity in competition with the Hudson Bay Company (HBC) and they fought often
for NWC causes. In a gift giving ceremony in 1814, NWC partner Alexander MacDonnell
presented the Mtis with this flag and it soon became a trademark for the nation. The
Mtis flag is carried today as a symbol of continuity and pride.
Mtis Jigging
The Mtis people established the dance The Red River Jig which has been the
centrepiece in Mtis music for hundreds of years. The dance in itself is unique even
though it's similar to the Irish step dance as it involves complicated footwork of Native
dancing mixed with European music and a main instrument such as the fiddle is used. In
the past, the Mtis peoples made their own fiddles out of maple wood and birch bark as
the instruments were difficult to obtain and expensive to purchase. In the past, jigging
would be a type of dance occurring from dusk lasting to dawn. Today, jigging is enjoyed
in Mtis and cultural celebrations, conferences, events, pow-wows, and competitions.
Mtis peoples held fiddle and jigging contests as a symbolic gesture of nationhood and
pride. Other traditional Mtis dances include the Waltz Quadrille, the Square dance,
Drops of Brandy, the Duck dance and La Double Gigue.
Mtis Sash
Worn from the 1600s onward, the Mtis Sash has become a symbol for the Mtis. This belt
has been worn by the Mtis, Canayens, and First Nations voyageurs. Worn first during the
Fur Trade, the Mtis adapted its use and it has been worn for both traditional and
ceremonial purposes. In early years, the Sash's colours could be family specific and a

person could be identified by the colours of their sash. The pattern was also originally an
arrowhead or lightning bolt design with a red line down the center to symbolize the heart
(Coeur). Traditionally finger woven, the belt is typically comprised of red, blue, yellow,
green, and white wool threads. Red represents the historical colour of the Mtis sash, blue
and white symbolize the Mtis Nation flag, green signifies fertility and growth, while yellow
represents prosperity. Begun by the Manitoba Mtis Federation, the Order of the Sash is
the highest honour bestowed upon members of Mtis organizations. The Mtis Sash is
typically worn around the waist, but Mtis women sometimes wear it across their body
and over the left shoulder.
Inuit Throat-Singing
For the Inuit in Canada, throat singing is practiced primarily by women in pairs. It is a form
of communal music that is created in the throat and mouth using short, sharp, rhythmic
inhalations and exhalations of breath. The sounds created are meant to imitate natural
sounds like the wind and sea and animal sounds; it has a deep connection with the land.
It was traditionally used to sing babies to sleep or as games women played during the
winter months when men were gone hunting. Throat singing can tell a story using
emotions and a summary is sometimes presented by the speakers before the singing
starts. Like many other cultural traditions among the Aboriginal peoples, throat singing
was banned. But, like many other cultural traditions, it was remembered and revived and
continues to be passed down from one generation to the next. As a game or
competition, Inuit throat singers would try to show their vocal abilities. The first to run out of
break, laugh, or unable to keep the pace, would lose the game. The singer to beat the
most people is declared the winner.
Inuit String Games

String / Rabbit Ukaliq
Traditionally made from sinew (tendons from game animals like deer, moose, elk, or
caribou) or long, thin strips cut from hide, string games are a feature of Inuit culture.
The first type of string game involves weaving the string around your fingers in order to
make a figure. One popular string figure to make using string is The Rabbit or Ukaliq of
which there are two main versions. Another complicated version is The Ptarmigan and
the Rabbit in which the string figure looks like the rabbit is running away after scaring the
bird.
Bone and String / Ajagak
A second string game involves a piece of string, and bones from animals in the Inuit
game called Ajagak. Similar to bone games of the Ojibway which use the rib and femurs
of deer, or cup and ball games of today, the rabbit skull is attached to a small piece of
bone with string. The objective of the game is to catch the skull onto the piece of bone,
sometimes catching the different holes of the skull onto the bone in a specific order.
Resources
Public Schools, 2013.
http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf
Algoma District School Board. Educating our Educators, Educating our Students: An Aboriginal Focus: A Guide for Staff. Revised March
2011. Sault Ste. Marie, ON http://www.adsb.on.ca/uploads/info/listings/April62011finalEducatingOurEducatorsMarch2011_WEB_C.pdf

Greeting and Thanking Traditional Visitors

All cultures are enriched by certain valuable and unique individuals. Such individuals
possess a wide range of knowledge - knowledge that once shared, can expand students'
insight beyond the perspectives of the teacher and classroom resources.
Why Involve Elders and/or Senators?

First Nations Elders and Mtis Senators in particular are integral to the revival,
maintenance, and preservation of Aboriginal cultures. Elder/Senator participation in
support of curricular objectives develops the positive identity of First Nations and Mtis
students and enhances self-esteem. All students may acquire a heightened awareness
and sensitivity that inevitably promotes anti-racist education. It is important to note that
the title Elder/Senator does not necessarily indicate age. In Aboriginal and Mtis societies,
one is designated an Elder/Senator after acquiring significant wisdom and understanding
of native/Mtis history, traditional teachings, ceremonies, healing practices and
experience. Elders/Senators have earned the respect from their community to pass on this
knowledge to others and give advice and guidance on personal issues, as well as issues
affecting their communities and nations.
Role of an Elder/Senator
An Elder/Senator appreciates the opportunity to share their teachings, and will respond
positively when approached with respect and humility. When requesting guidance or
assistance, there is a protocol for approaching Elders/Senators which varies from
community to community. Please do not feel intimidated when approaching an Elder or
Senator. The role of an Elder/Senator is to:
Enhance cultural perspectives and share wisdom and teachings
Promote awareness of culture and traditions
Build and enhance relationships between school and Aboriginal
parents/guardians/communities by making them feel more comfortable in the
school
Act as a mediator and promote harmony
Act as a mentor and role model for students
Promote Aboriginal based languages
Enhance and enrich classroom lessons and school cultural events with the
incorporation of Aboriginal content/perspectives
Example of an Elder/Senator program can be drumming and singing, field trips,
storytelling, arts and crafts, cultural teachings, etc.
Elder Protocol
When requesting guidance or assistance, there is a protocol used in approaching Elders,
which varies from community to community. The district chiefs office, tribal council office,
a reserve's band council, or a community Friendship Centre may be able to assist you.
Prior to an Elder sharing knowledge, it is essential that you and your students complete the
cycle of giving and receiving through an appropriate offering. This offering represents
respect and appreciation for knowledge shared by an Elder. One must ascertain the
nature of the offering prior to an Elder's visit as traditions differ throughout Aboriginal
communities. In addition, should your school (or school district) normally offer honoraria
and/or expense reimbursement to visiting instructors, it would be similarly appropriate to
extend such considerations to a visiting Elder. First Nations Elders often have helpers who

work with them and receive training. Ask the helper how to approach a particular Elder
since each Nation has its own tradition. Always use respect, ask permission, seek
clarification if there is something you do not understand, and follow the direction you are
given.
If you would like an Elder to do opening and closing ceremonies for an event, you need
to explain the event to the Elder. Determine if a gift of tobacco should be offered prior to
approaching the Elder. Offer tobacco to the Elder and invite them to participate.
Acceptance of the tobacco means acceptance of the invitation. Find out if the Elder
requires transportation to the event. An opening and closing observance must be
completed. The opening observance gives thanks to the Creator and serves to bless the
event. The Elder may ask a helper to smudge the people gathered. Smudging is when a
medicine such as sage is lit so that it is smoldering. This smudge is then taken around the
circle and a feather is usually used to spread that smoke around all those gathered.
Smudging is done to cleanse everyone gathered so that the event runs smoothly and
everyone is in a good frame of mind. It is important to note that not every Elder smudges.
To find out the Elder process or when in doubt, seek clarification and ask questions. If
theres something you do not understand, follow the direction you are given.
Note: Check your schools policy on smudging activities prior to approaching the Elder.
Senator Protocol
To contact a Mtis Senator, call your local Mtis community council or Mtis Nation of
Ontario for guidance. Senators are elected life positions who are great storytellers and
enjoy sharing wisdom. If you would like a Senator for opening/closing ceremonies, invite
the Senator the same way as you would ask a consultant or an advisor. An offering of
tobacco isnt necessary but a gift or honorarium is appreciated. When in doubt, seek
clarification and ask questions.
Seeking an Elder/Senator
To initiate the process of dialogue and participation, a letter may be sent to the local
band council or an Aboriginal community agency requesting Elder/Senator participation
and indicating the role the Elder/Senator would have within the program. A list of names
of persons who have the recognized skills that would meet your specific needs will be
provided. It is recommended that prior consultation occur with the Elder/Senator to share
expectations for learning outcomes.
Friendship Centres and Mtis Community Councils across the province, and the Misiway
Milopemahtesewin Community Health Centre in Timmins are active at the community
level and often present cultural workshops and activities in cooperation with
Elders/Senators and other recognized resource people. Teachers and schools may wish to
contact the organizations in the Aboriginal Community Agency Contacts section at the
end of this document for Elder/Senator referrals.
When Approaching an Elder/Senator

Once you have acquired the Elder's/Senator's contact information and what special gifts
he/she has to share, when speaking to him/her on the telephone provide the following
information:
Introduce yourself;
Where you obtained the referral from eg. Friendship Centre, Aboriginal Community
Liaison/Partnership Officer;

The reason for your call;

The interest to meet together to further discuss your request regarding his/her
gifts/talents at his/her convenience;
Your availability.
Elders/Senators prefer personal visits/meetings versus phone calls. They need to meet with
you first. It's about establishing that relationship. Some Elders/Senators may be okay with
discussing your request over the phone but usually this practice occurs only when the
relationship is already established and there is that understanding between both parties.
Be patient when making a request, as you may not always get an answer immediately.
An Elder/Senator may wish to think about the request before committing. If the Elder is
unable to accommodate your request, he/she may provide a name of another
Elder/Senator for your request.
Ask the Elder/Senator if transportation arrangements are needed. In most occurrences,
transportation arrangements may not be necessary but in some instances he/she may
need to be picked up or taxi costs may need to be paid.
During Your Meeting with an Elder/Senator

At the meeting with the Elder/Senator:
Introduce yourself and be welcoming by offering tea/water/coffee
Give thanks for meeting with you and tell her/him how you appreciate his/her time
today
Make your request
e.g. I received your name from our Aboriginal Youth Liaison Officer and in
speaking with this person, he/she recommended you as a valuable resource
to.At our school or in our classroom (whichever is appropriate) we want to
build cultural awareness/connect community to our classroom/create an inclusive
environment/enhance learning in the classroom by..Are you available to
accommodate this request? We would require a commitment of ..
After you have made your request, the Elder/Senator will ask further questions for
more information and let you know if he/she is able to accommodate your
request.
Ask if a gift or honorarium would be appropriate (as some may wish to volunteer
their time) and explain the Board policy
Cultural Practice: Offering Medicines (Tobacco)

When making requests to an Elder/Senator and if he/she accepts your request, ensure
you have tobacco ties/pouches at hand. It's important that tobacco is given first at the
initial meeting after the request is accepted or prior to the session/event and not after,
unless you have a relationship already established and this practice is okay with the
Elder/Senator.
Offer the tobacco tie from your left hand which signifies giving from the heart, respect
and commitment. The Elder/Senator accepting your request will offer the tobacco tie in
prayer on his/her own time for good positive outcomes and guidance.
It's important to note that not all Elders/Senators practice traditional ceremonies, and it is
okay to ask this question. E.g. Are you a traditional Elder/Senator? Will you accept this
tobacco tie as a sign of commitment to my request?
When making requests to Elders/Senators/Cultural Resource people, practicing cultural
protocol will be acknowledged and appreciated. If you are making a request for a drum

group, a pouch of tobacco would be offered versus a tobacco tie. As well, if you find out
the Elder is a sacred pipe carrier, offer pipe tobacco instead of commercial tobacco.
You can ask the Elder first.
If your request isn't accepted, then don't offer a tobacco tie but give thanks for their
referral and time.
How to Make a Tobacco Tie

A tobacco tie is made by cutting a small square of broad cloth
(you can use any of the four colors or a nice pattern) and placing
loose leaf tobacco (can be store bought, traditionally grown or
pipe tobacco) in the square, thereafter tying it with ribbon (you can
use any of the four colors).
If you are giving a pouch of tobacco it can be wrapped in broad
cloth tied with ribbon.
When you are making the tobacco tie or wrapping the pouch of
tobacco ensure you are in good spirits.
You can also contact the Aboriginal Youth Liaison Officer for your
area for assistance.
Other Considerations
Here are some other points to consider when working with an Elder/Senator:
Find out if the Elder/Senator will be bringing a helper. If so, it would be appropriate
to give a thank you gift to the helper as well.
As a reminder, a phone call to the Elder/Senator should be made a week and/or a
few days ahead of time along with the day before his/her visit.
It's important to ensure your staff is aware of community visitors coming to your
school. It is recommended to arrange a student or staff member to greet the
Elder/Senator at the front door or other prearranged location (e.g. Office) and
escort him/her to the appropriate destination.
Honorariums/Gifts
The purpose of honorariums and gifts is to acknowledge and show appreciation for the
sharing of knowledge and respect for personal time given. Traditionally, food, clothing,
medicines, etc., would have been used to gift the Elder/Senator. Today, these items
and/or monetary honorarium may be given as a demonstration of respect and
appreciation. The practice of giving is culturally appropriate and is implemented through
many agencies in throughout our Board. An Elder/Senator does not expect to receive the
honorarium, but appreciates the gesture of what is given. Giving from the heart is what
counts. Not all Elders/Senators will accept the gift, and may voluntarily give their time at
no cost as well.
The proposed minimum amounts listed are recommended, but not mandatory:
Gift (blanket, gift certificate, broad cloth, craft supplies, practical items etc.)
One hour - $25.00 or gift of equivalent value
Half day (or less) - $50.00 or gift of equivalent value
Full day $100.00 or gift of equivalent value
Please let the Elder/Senator know if a gift or honorarium will be given, or if you are
not able to meet these honorarium guidelines. Some Elders/Senators may prefer a
gift over an honorarium so ask the Elder/Senator about his/her preference.

The honorarium should be ready and presented with a thank you card or in an
envelope right after the presentation.
Tobacco may also be given but it is good to inquire with the Elder/Senator first to
find out if this is appropriate protocol. It is okay to ask the person if he/she accepts
tobacco or not.
Lawrence Baxter on Language...

Also, just from my travels in the north, I noticed the language/dialect along the Albany River all the way
from Marten Falls to Cat Lake are the same with sub-dialect in each community or within the community.
As you go further north, the Ojibway language is again different. There you have a Severn River dialect
and Winisk River dialect. These are the two major dialects and to some extent they are similar, again
there are sub-dialects in each of the communities. When I was growing up, families went to their
respective traplines over extended periods of time and they developed their own lingos. I sometimes
hear Chomish paraphrase oldtimers he heard talk when he was a young man, the language back then
was quite different. My generation does not use it. In essence, the language is lost because it wasnt
written. So the language changes with time.
Resources
Baxter, Denise. Aboriginal Presence in Our Schools: A Cultural Resource for Staff. 3rd Ed. Amy Farrell-Morneau. Thunder Bay, ON:
Lakehead Public Schools, 2013.
http://www.lakeheadschools.ca/sites/default/files/docs/node_documents/Aboriginal_Education/cultural_resource.pdf

Holidays
National Aboriginal Day
June 21
National Aboriginal Day is an annual nation-wide day for all Canadians to celebrate the
cultures and contributions made to Canada by First Nations, Inuit, and Mtis peoples.
National Aboriginal Day was proclaimed in 1996 by former Governor General Romeo A.
Leblanc. Prior to this date, it was designated as National First Peoples Day (1995 Royal
Commission on Aboriginal Peoples). Requests to create June 21 as National Aboriginal
Solidarity was made by National Indian Brotherhood (now known as the Assembly of First
Nations) in 1982. June 21 was chosen because of the cultural significance of the summer
solstice (first day of summer and longest day of the year) and because many Aboriginal
groups mark this day as a time to celebrate their heritage. Setting aside a national day of
recognition and celebration for Aboriginal Peoples is part of the wider recognition of
Aboriginal Peoples' important place within the fabric of Canada and their ongoing
contributions as First Peoples. As former Governor General Adrienne Clarkson said, "It is an
opportunity for all of us to celebrate our respect and admiration for First Nations, for Inuit,
for Mtis, for the past, the present and the future.
National Aboriginal Day events are held across the country. For a detailed list of activities,
or to get involved in organizing festivities in your area, go to https://www.aadnc-
aandc.gc.ca/eng/1100100013248/1100100013249 or contact an Aboriginal community
or organization near you.
Some possible ideas for schools and youth:
Aboriginal guest speaker

Partner with an on-reserve school
Arts and crafts display or workshop
Learn a word, a phrase or a greeting in an Aboriginal language
Traditional or contemporary games, e.g., lacrosse, field hockey
Storyteller
Dancers and singers
Field trips to significant Aboriginal sites
Identify or learn about Aboriginal heroes/heroines in Canada

Louis Riel Day

November 16
Louis Riel Day is an annual event which honours the memory of Louis Riel's contributions to
the Mtis community. Most significant is Riel's success in negotiating Manitoba into
Confederation and the protection of minority rights which laid the foundation for the Mtis
Nation and protection of Mtis rights in Canada.
From his beginnings as a student of the priesthood at Collge de Montral and then law,
Louis Riel became a spokesman for the Mtis people in Manitoba. After a period of time
away for school and work, Riel returned to his home of St. Boniface and led the Red River
Resistance in 1870 which resulted in the Manitoba Act. Following a period of five-years-
banishment which was a result from the turbulent events in 1870, Riel returned to St.
Boniface and was asked again to lead the Mtis people and present the concerns of the
Mtis to the federal government. Ignored, the Mtis declared themselves a provisional
Mtis government.
After leading a quiet life as a teacher and husband in the United States for a few years, in
1884 Riel was asked to help the Mtis people in Saskatchewan obtain their legal rights. In
the spring of 1885, Riel and his men seized the parish church at Batoche (the main centre
of Mtis settlement in Saskatchewan) and demanded the surrender of Fort Carlton.
Surrendering only two months later, the event came to be known as the Battle of
Batoche.
In the summer months Riel was charged with treason and found guilty, despite some
concerns over his mental state. He was hanged with others on November 16, 1885 in
Regina. He is buried in his hometown of St. Boniface, Manitoba. Since his death, many
have called for retroactive pardons for Louis Riel from the Canadian Government.
Every year Louis Riel Day is held to remember what Riel sacrificed, and renews the
commitment to completing his work. The Mtis Nation of Ontario (MNO) celebrates Louis
Riel Day to recognize the many contributions of the Mtis to Canada and to highlight the
continuing struggles that Mtis continue to face.
Louis David Riel

(Oct 22, 1844 Nov 16, 1885)

Creating a Welcoming Learning Environment

A welcoming environment for both students and parents/guardians is a necessity to
ensure student success. Many Aboriginal children walk through our schools like strangers.
It is commonly understood that parent/guardian involvement 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 Involvement
First Nations education is regarded as a lifelong learning process. As the child grows, the
educational setting must grow and change with him/her. It has been noted that school
practices play a more significant role in cultivation of parent/guardian involvement than
does educational background, family size, or socio-economic status of the parents
(Chabot, 2005).
Participants in Chabots 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.
Sample Activities
Some 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 your child.
Family interviews - teacher interviews families to learn about the family's goals,
priorities, and needs for their children.
Resource information fairs for parents/guardians, may be on topics requested by
parents/guardians.
Children's Health Fair
Drug Awareness and Self-Esteem Night (Community Police may help with this)
Curing the Homework Blues - workshops enabling parents/guardians and children
to discuss thoughts and feelings about their respective responsibilities around
homework tasks.
Literacy Night/Storytelling Night
Grandparents as Parents/Guardians - recognizing the role that grandparents play
in the extended family.
Create Parent/Guardian Centres establish a family friendly centre with
paid/volunteer staff and parents/guardians. Provide resources and materials
about the role of parents/guardians in school activities and decision-making or tie
in with School Council.
Translation services for all school-to-home and home-to-school communications.

Parent/guardian newsletters - with tips to learn at home, activities,

parent/guardian guest column.
Classroom newsletter, programs to share good news in high school.
Communication 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
Grandparents and special friends week
Volunteer Wall of Fame those who have given a certain amount of hours to the
school
Volunteer Information packages
Knowledge and skills survey survey parents/guardians to see who is willing to
donate time and resources to supplement the curriculum.
Fathers Club fathers and other community volunteers create activities and
programs that enable them to be more involved in their childs education.
Welcome Committees a committee (made of parents/guardians, teachers,
community members, and local businesses) distributes letters and calendars of
events to incoming classes, and holds monthly welcoming events for all families
who are new to the school.
Tutoring program
Interactive Homework
Family Read Aloud Programs
Include families as participants in school decisions, governance, and advocacy
through PTA, School Council, committees and other parent/guardian organization
Coordinate resources and services for families, students and the school with
businesses, agencies, etc.
Cultural Fairs/International Day/Family Heritage Day
Family Sports Night
Office/Front Foyer Student Services Office

The first contact parents/guardians often have with the school is the Administrative
Assistant during registration:
Friendly, knowledgeable office personnel make a person feel welcome.
Many Aboriginal parents/guardians have indicated that they felt more
comfortable when the Administration Assistant handled the registration paperwork.
Unfamiliar paperwork can be intimidating. This also ensures that the school
receives the correct and necessary information.
Have Aboriginal artwork, posters, bulletin board borders, and calendars, etc.
posted in the office or front foyer.
Coffee, water, juice offered to parents/guardians while registering.
Provide books, paper, crayons to entertain younger siblings who are waiting during
this registration time.
School tours by older students (high school), principal, vice principal or facilitator in
elementary school for new student and/or parents/guardians.
Library
Aboriginal culture is rich and diverse. By celebrating Aboriginal culture and mixing it with

non-Aboriginal culture, we can instill pride and acceptance in Aboriginal students. This
will help them to feel part of the larger population:
Librarians 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 next to 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 of new 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 holding an open house for families to see examples of student writing and
artwork.
Use the medicine wheel to help the students become familiar with the research
process.
Cafeteria /Other Bulletin Boards

Create living bulletin boards in the common areas used by all students.
These can have monthly calendars of local organizations (Friendship Centre,
Misiway, etc.).
Posters of role models, both Aboriginal and non-Aboriginal could be used in these
areas. (free-available from Nishnawbe-Aski Nation Education Department)
Resources
Chabot, Lise, Engaging First Nations Parents in Education: An Examination of Best Practices. A Manifesto for Education in Ontario, Chiefs of Ontario, 2005.
Galligher-Hayashi, Diane (2004) Connecting with Aboriginal Students. Teacher Librarian; June; 31,5, pp. 20-24.
Kavanagh, Barbara. 2002. The Role of Parental and Community Involvement in the Success of First Nations Learners: A Review of the Literature written for
the Minister's National Working Group on the First Nations Education, Indian and Northern Affairs Canada.

Aboriginal Community Agency Contacts

Title Contact Information Programs and Services
Aboriginal Peoples Alliance of Cochrane, ON
Northern Ontario (APANO) 705-272-2562
Chiefs of Ontario 109 Mission Road Scholarship Information
www.chiefs-of-ontario.org Fort William First Nation, ON P7J 1K7 Annual Youth Conference
807-626-9339 Educational resources/information
Fax #807-626-9404
Five Nations Energy Inc. 70-C Mountjoy Suite 421
www.fivenations.ca Timmins, ON P4N 4V7
705-268-0056
Fax #705-268-0071
Ininew Friendship Centre 190 3rd Ave
http://www.ininewfriendshipcentre.ca Cochrane, ON P0L 1C0
705-272-4497
Fax #705-272-3597
Kapashewakamik (Native Patient 3255 Airport Road
Hostel) Timmins, ON P4N 7C3
705-264-4461
Kapuskasing Aboriginal Family 14 Kolb Ave
Support Kapuskasing, ON P5N 1E9
705-335-2003
Email:
famsup@personainternet.com
Kapuskasing Friendship Centre 45 Murdock Ave
Kapuskasing, ON
705-337-1935
Keepers of the Circle 109 Burnside Dr. Day Care
Kirkland Lake, ON
705-567-6177
121 Scott St.
New Liskeard, ON
705-647-7874
Kunuwanimano Child & Family 201-210 Spruce Street South
Services Timmins, ON P4N 2M5
http://www.kunuwanimano.com 705-268-9033
1-800-461-1293
Fax # 705-268-9272
Beaver House FN 705-567-2022
Constance Lake FN 705-463-2225
Matachewan 705-565-2394
Mattagami 705-894-2312
Taykwa Tagamou 705-272-2070
Wahgoshig 705-273-1010
Mtis Nation of Ontario 500 Old St. Patrick St. Unit D Aboriginal Healing and Wellness
www.metisnation.org Ottawa, ON K1N 9G4 Aboriginal Healthy Babies Health
1-800-263-4889 Children
Fax #613-722-4225 Urban Multi-Purpose Aboriginal
Youth Centre
Employment and Training
Community Sports Leader
Program
Community Action Program for
Children
Canada Prenatal Nutrition
Program
Mtis Nation of Timmins 347 Spruce Street South
Timmins, ON P4N 2N2

705-264-3939
1-888-497-3939
Fax #705-264-5468
Minto Counselling Centre (Aboriginal 233 8th St.
Service Program) Cochrane, ON
www.mintocounsellingcentre.org 705-272-4245
Fax #705-272-6737
311 Ambridge Dr.
Iroquois Falls, ON
705-232-5115
507 8th Ave.
Matheson, ON
705-273-2255
Misiway Milopemahtesewin 130 Wilson Ave.
Community Health Centre Timmins, ON
http://www.misiway.ca/ 705-264-2200
Fax #705-264-2243
Mushkegowuk Council 14 Centre Road
http://www.mushkegowuk.com Moose Factory, ON
705-658-4222
1-855-658-2164
Fax #705-658-4200
Mushkegowuk Land and Resources 36 Birch Street South
Timmins, ON P4N 2A5
705-268-3594
Fax #705-268-3282
Nishnawbe Aski Development Fund 273 Third Avenue, Suite 203
www.nadf.org Timmins, ON P4N 1E2
705-268-3940
1-800-461-9858
Fax #705-268-4034
Nishnawbe Aski Legal Services 145 Wilson Avenue
http://www.nanlegal.on.ca Timmins, ON P4N 2T2
705-268-5544
Nishnawbe Aski Nation 145 Wilson Avenue Political organization which
http://www.nan.on.ca Timmins, ON advocates on behalf of its 49 First
705-360-5502 Nations communities across the
1-866-737-0737 territory of James Bay Treaty 9 and
Fax #705-360-1863 Treaty 5 representing 2/3 of
Ontario
Northern College Native Student 4715 Highway 101 East
Services South Porcupine, ON P0N 1H0
www.aboriginalportal-northernc.ca 705-235-3211 ext. 2233
Fax #705-235-7279
Moosonee
705-336-2913 ext. 5603
Kirkland Lake
705-567-9291 ext. 3626
Haileybury
705-672-3379 ext. 8849
Northern Lights Mtis Council (MNO) 207 7th St.
Cochrane, ON
705-272-2277
Ojibway Cree Cultural Centre 150 Brousseau Ave, Unit B
http://www.occc.ca Timmins, ON P4N 5Y4
705-267-7911
Fax #705-267-4988
Oshki-Pimache-O-Win Education & 106 Centennial Square, 3rd Fl. Education Outreach Professional
Training Institute Thunder Bay, ON P7E 1H3 development for staff

www.oshki.ca 1-866-636-7454 Language/Culture
Fax #807-622-1818
Payukotayno (CAS) 50 Bay Rd.
James & Hudson Bay Family Services Moosonee, ON P0L 1Y0
www.payukatayno.ca 705-336-2229
1-888-298-2916
Fax #705-336-2492
Temiskaming First Nation Outreach 116 Whitewood Ave. W.
Centre New Liskeard, ON
705-647-4969
Temiskaming Womens Support Group 109 Burnside Dr.
Kirkland Lake, ON
705-567-1133
114 Whitewood Ave.
New Liskeard, ON
705-647-4027
Temiskaming Mtis Council (MNO) 217 Niven St.
Haileybury, ON
705-672-3790
Timmins Native Friendship Centre 179 Kirby Ave.
http://www.tnfc.ca Timmins, ON
705-268-6262
Fax #705-268-6266
Timmins Native N.P. Housing Corp. 85 Pine Street South, Suite 7
Timmins, ON P4N 2K1
705-268-0222
Fax #705-264-9767
Wabun Tribal Council 313 Railway Street
http://www/wabun.on.ca Timmins, ON P4N 2P4
705-268-9066
Fax #705-268-8554
Head Office
Matachewan First Nation
Box 160
P0K1M0
Wawatay Radio Network 135 Pine Street South
www.wawataynews.ca Timmins, ON P4N 2K3
705-360-4556
Fax #705-360-1601

Smudging Ceremony Protocol

Background
Smudging is an Aboriginal tradition which involves the burning of sweetgrass, sage,

and/or cedar. Sage smudge produces a very strong and distinct aroma but the
smoke associated with it is minimal and lasts a very short time. Sweetgrass has a very
mild aroma and produces even less smoke than sage. A smudge is burned primarily
for purification and to help to create a positive mind set.
Tobacco is extremely important to the Aboriginal cultures of the region it is one of

the sacred medicines. Tobacco is used to open communication, whether to talk
with an Elder to ask questions or when requesting a ceremony, or when praying to
the Creator. Tobacco is also smoked in sacred pipes.
The Smoke-Free Ontario Act which came into effect on May 31, 2006 provides that
an Aboriginal person has the right to use tobacco if it is being used for traditional
Aboriginal cultural or spiritual purposes.
Procedure
1. Principals will designate areas within the school or on school property, with
consultation from the Aboriginal Youth Liaison Officers, where smudging can
take place.
2. In order to reduce the number of inquiries regarding the smell of smoke in
buildings, the supervising teacher/staff member will send a notification email
out to all staff at the school advising when smudging ceremonies will be taking
place (either on a regular schedule or when appropriate).
3. When smudging ceremonies are performed, the supervising teacher/staff
member will post the approved signage where it will be taking place.

Smudging
Ceremony
Location
THIS AREA WILL
BE USED AS A SMUDGING CEREMONY
LOCATION ON:
What is Smudging?
Smudging is a ritual cleansing ceremony practiced by Native North
American peoples;
One or more of the sacred medicines are burned: Tobacco, Cedar, Sage,
and Sweetgrass;
Smudging happens when hosting an Aboriginal community event, meeting
and/or inviting Elder(s) or Aboriginal artist(s) to schools;
People smudge: regalia, drums, themselves, room/area, and other items;
Participation in smudging is voluntary if you do not wish to or are unable
to participate in smudging, you may step back or not stand up.
Why is a Smudging Ceremony Conducted?
To bring about a sense of grounding, direction and connection;
To see, feel, think and act with clarity;
To help create a positive mindset;
To cleanse/purify a person, place or object of negative energies, feelings
or thoughts.
How is a Smudging Ceremony Conducted?
Sacred medicine(s) will be burned in a natural vessel clay bowl, abalone
shell, etc.
An eagle feather or hands are put in the smoke which is then brought onto
the body;
Participants usually remove any metal (rings, watches, glasses, etc.) prior to
the ceremony.

smudging ceremony.
and/or
inviting Elder(s) or Aboriginal artist(s) to schools;
Revised 2014 3.1.7. Aboriginal Presence in Our Schools 49

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The Sacred Tree ............................................................................................................................ 27

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Supporting Aboriginal Students in DSB Ontario North East

First Nations Advisory Committee

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Aboriginal Youth Liaison Officers

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Aboriginal Presence in Our Schools

Aboriginal peoples (like all others) have a variety of belief systems.

Aboriginal peoples lived in independent, self-governing societies before the arrival of

The spiritual beliefs of many Aboriginal peoples were based on a relationship to

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Ensuring Success for Schools

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Aboriginal Peoples of Canada

This is an example of a cultural continuum based on religion:

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Aboriginal Peoples in Ontario

Anishinaabe During the following decades, many

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writing system. Mtis Nations governments from Ontario

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Talking Shadows on the Wall by Sylvia O'Meara

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Conditions and Mistreatment

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Redress & Reconciliation

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Healing Movement and Cultural Revitalization

You snatched it away:

Two ways I talk

So gently I offer my hand and ask,

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Residential Schools in Ontario

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What can you do?

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First Nation Logo

Chief Theresa Spence

Chief Marcia Brown Martel

Chief Rex Knapaysweet

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Chief Murray Ray

Kashechewan Chief Derek Stephen

Chief Elenore Hendrix

Chief Walter Naveau

Taykwa Chief Dwight Sutherland

Temagami First Chief Arnold Paul

Chief Terence McBride