Goodbye Kelly Fraser
Tammy Axt General, Indigenous Perspectives

Goodbye Kelly Fraser

My music classes and I had the good fortune to discover Kelly Fraser’s music when she was nominated for a Juno in 2018. We spent much of January and February that year listening to and analyzing the amazing music created by the artists in the Indigenous Music Album of The Year category and we cast our votes in school for our favourite artist before the Junos aired in March. The Juno was officially awarded to Buffy Sainte-Marie that year but if my students had been on the selection committee the Juno would have been handed to Ms. Kelly Fraser for her album Sedna.

My students were interested in her at first because they recognized songs that she was covering like Rihanna’s Diamonds. But as we looked deeper into her music, we delved into conversations about music as a way to protest or covey messages and music as a way for people to connect. We all found power in her openness and honesty and I personally was moved by her message of hope.

Therefore, I was very saddened by the news that Kelly Fraser passed away at the age of 26 on Christmas eve in Winnipeg. A true Canadian treasure was lost.

Kelly Fraser taught my students and I so many things over the past two years. I have used her name repeatedly in conversations with other teachers about the power of her message and her ability to explain the generational impact of the residential school system. She shared that “when you grow up witnessing trauma and pain, you have scars too.” CBC did a short documentary a year and a half ago that tells part of Kelly’s story and her experience being Inuit. It is a great starting place for a conversation in your classroom about residential schools.

Kelly also fearlessly shared her experiences on social media about her own journey and that of her mother and stepmother.

“Both my mothers are residential school survivors, both their father’s dogs were taken away and killed so they couldn’t go dog sledding to get their food to feed their family. TB/influenza caused our people to convert to Christianity and let go of their culture (drum dancing, tattooing, throat singing, shamanism…etc)  because the priests were the only ones with the medicine and I’m not here to say being a Christian is not right, I believe in the freedom of believing what you want to and I respect ALL religions. The Mounties were sent by the government to take away our kayaks and made my family walk thousands of kilometers to a new settlement where they were told there would be houses when there weren’t any. I believe we can rise above what has happened to us by telling each other to please find healing and help by elders, mental health workers, there’s the internet where we can learn to meditate, learn about our culture and reach out and help each other heal. Its time for us ALL people to also call onto the federal/provincial/territorial/municipal governments to give us food that is affordable, programs that will help us heal, proper housing, proper education that allows us to go straight to college after grade 12 and proper healthcare by writing to them and calling them up, this is up to ALL Canadians too!!”

As a young, fashionable, brilliant, creative young women, my students connected to her and really listened to her story. This was not from some history book about things that happened in the past, she explained things through a medium that my students related to and brought the impacts of history to the present.

She also gave us some insight into modern Inuit music, art and culture. She spoke with pride about her Inuit culture consistently and took every opportunity to share other talented Indigenous creators. She introduced me to Nuvuja9, Rannva and InukChic and their fabulous designs. She also introduced me to an amazing cosmetic company called Cheekbone Beauty, where I ordered many items of Swag for our Women’s Dinner this year. I’m sure she was a fashion designers dream. Beautiful inside and out.

She also was a writer and her poetry was moving and told history from the voice of a young women trying to overcome her story.

I am beautiful
I am native
I am Inuk
I am made out of seal
With strength like steel
With land of impossible beauty that stretches so far on this earth.
I am a byproduct of colonization
Yet my tongue remembers a language my mother fought to keep in residential school, she fought assimilation.
Even when my grandfathers dogs were killed and kayaks sliced by the RCMP for infiltration
We still love the huskies
We still love the Qajaq
We survived the Canadian apartheid
We still think fondly of how our people survived.
We are survivors of genocide

 

I invite you to share Kelly’s story, music and love for her culture. Share it with your students who are going to be the next policy makers in Canada. Help them to have compassion and caring when they are making decisions that challenge us to really address some of the systemic problems that exist in Canada. Help them to understand the long-lasting impacts of residential schools. Although the last door may have closed, the trauma of being ripped from your home, abused and your identity taken is impacting an entire group of people. And will continue to have impact for generations to come. Help them to help our young Indigenous creators like Kelly find support, so that suicide is not the only way to stop the pain.

Goodbye Kelly. I will miss you.

 

Arianna Lambert Constant Learning, Indigenous Perspectives, Language Learning, Learning in a Real Life Context, Literacy, Social Justice, Truth and Reconciliation

Orange Shirt Day

Orange Shirt Day is tomorrow – September 30th! While I strongly believe conversations around reconciliation between non-Indigenous and Indigenous peoples need to happen on a daily basis, Orange Shirt Day provides an opportunity for action and awareness.  In this post, I’ll be sharing a couple activities we have done this year and how we will be continuing to learn about reconciliation. 

Based on the life of Jenny Kay Dupuis’ grandmother, I Am Not a Number is a powerful book that brings to light a part of Canada’s history and its treatment of Indigenous children and families. It’s a text that I have read with students over the past few years that has helped my students understand the impacts of residential schools not only on those who attended but also the impacts over subsequent generations. 

Every year, I think about how to use the text in different ways and this year our pre-reading activities were inspired by an educator in London, Graham Shular. For our activity, small groups of 3 or 4 students were given an image from the book that was glued to a piece of chart paper that was sectioned off into 4 parts. Students were asked to write down their answers to one of the following in each of the sections:

  1. What do you notice?
  2. What emotions does the image evoke?
  3. What do you think is happening?
  4. Why do you think that is happening?

 The groups were given 4 minutes to first take a look at the image and then they were given 4 minutes to discuss and jot down their ideas on the chart paper for each question. 

 

I was amazed at how engaged students were in the task, as was another colleague, Alison Fitzsimmons, who also did a similar activity with the students in her class. This activity was a great way for me to see what students already knew about residential schools and it was also helpful in understanding what messages students were getting in the imagery of the book.

Later, as we read, students were given large sticky notes and asked to jot down their wonders, questions and anything of impact as we read. Many were surprised at the treatment of Indigenous children and their families and that it was imposed and sanctioned by the Canadian Government. This prompted many to think about what we can currently do to ensure true reconciliation. While I want students to gain a great sense of empathy, I also want them to understand the resilience of those impacted and the rich history of Indigenous peoples over time. 

Tomorrow, we will be starting to look at our Land Acknowledgement. Said every morning during the announcements, students need to understand its significance and the people on whose land we have the privilege of learning. I am looking forward to us digging in to better understand treaties and the diverse communities of Indigenous peoples. 

Tomorrow is Orange Shirt Day. Will you be wearing orange? What activities have you done with students? What work might we continue to do to ensure true action around reconciliation? ETFO has incredible resources to get you started. Click here to find them!

Deb Weston Equity, Indigenous Perspectives, Indigneous Ways of Knowing, self reflection, Social Justice

Equity and Inclusion for All : Culturally Responsive Teaching and Assessment Pedagogy

The role of culturally responsive teaching is to understand who students are as people and who they are within their community. This pedagogical approach acknowledges, responds to, and celebrates fundamental aspects of student culture while providing equitable and inclusive education for students of all backgrounds and identities. This is especially important for students who identify as First Nations, Métis, and/or Inuit (FNMI). Essentially, in teaching through a lens of culturally responsive pedagogy, student identity is honoured.

What is student identity?

Deborah McCallum states identity is “connected to the groups we affiliate with, the language we use, and who we learned the language from. I believe that each of us has various identities according to the different groups that we belong to, and that this has implications in terms of the languages and discourses we use.” (McCallum, November 28, 2017).

Specific characteristics of culturally responsive approaches include educators taking the perspective of :

  1. positively valuing perspectives of parents and families
  2. communicating high expectations for all students
  3. adapting learning within the context of students’ culture, background, and identities
  4. student-centred instruction and assessment
  5. considering students’ culture, background, and identities within instruction
  6. reshaping and adapting curriculum to address students’ cultural and identity issues
  7. teachers stance as facilitators with students providing input to guide learning

(adapted from Ladson-Billings, 1994)

How does culturally-relevant pedagogy benefit teaching?

Teachers need to be reflective of who their students are and how best to adapt with instruction and assessment to their needs. As reflective practitioners, teachers learn to adapt their teaching to meet the needs of their students. Here, the focus of teaching goes away from the curriculum and towards the learning needs of the students.

Schön (1987) stated that in teachers’ reflection, learning influences behaviour through the teachers’ self-discovery, self- assessment, and deciding the appropriateness of instruction. It is through teacher reflection that the opportunity, the motivation, and the environment reflects on the idea that learning belongs to the learner, the student. In this process, teachers take on the role of and status of facilitator over the traditional role of an “expert” teacher (Schön, 1987).

In using a reflective stance (Schön, 1987), teachers incorporate issues of equity, inclusion, and social justice as a necessary element in their day to day teaching practices. The development of culturally relevant teaching strategies is necessary in order to challenge learners to think critically about their own learning and who they are as learners. In other words, to feel included, students need to see themselves within the curriculum and instruction (Hutton, 2019).

By including their identity in education, students become more engaged in their culture in the context of learning. This helps develop perspective and skills to adapt to present day reality in order to address skills and knowledge for the future (Hutton, 2019).

How does culturally-relevant pedagogy impact families and communities?

It is very important that teachers learn about their students’ families and backgrounds. In learning about the families and communities, students embrace their own understanding of challenges across various cultural communities and backgrounds (Hutton, 2019). This is an importance stance to take given the diversity of students in all Ontario schools.

Developing healthy family-school relationships promotes family involvement and cultural awareness which further develops the supports needed to improve overall student achievement (Epstein, 1995). In addressing the distinctions of families and communities, this results in a varied understanding how families contribute to schools which are part of their community. Depending on language and cultural expectations, different levels of involvement and engagement usually vary (Ladson-Billings, 1994).

Communication between school and home is a critical factor in developing relationships and building overall school capacity. Teachers and families work together to support schools by providing resources and in developing knowledge of diverse learners. Therefore, the community becomes an extension of the community (Ladson-Billings, 1994).

The importance of culturally-relevant pedagogy in teaching First Nations, Métis, and Inuit (FNMI) Students

With a history of abuse (i.e. residential schools),  assimilation (i.e. absorbing FNMI people into European culture), and neglect (i.e. substandard funding of education and healthcare), educators need to address ways to meet the specific needs of FNMI students in order to increase overall educational achievement (Ladson-Billings, 1994).

Culturally-relevant pedagogy addresses the connection between school and home by promoting communication, forging relationships, and building capacity for all students. At this juncture, teachers and families support diverse learners through local resources and knowledge sharing (Ladson-Billings, 1994).

The importance of culturally-relevant pedagogy in teaching students who do not identify as FNMI

Given the diversity of students across Ontario, classrooms that show diversity of culture need to represent meaningful and relevant depictions of groups of people. Pedagogy should reflect the complexities of cultures, cultural products, and students as individuals. Further, the portrayal of background needs to reflect cultural history and changes that have evolved today which includes the diversity within groups. In other words, students need to identify with curriculum and instruction. Educators must to become more culturally aware in order to meet the needs of their students and the communities where schools stand (Ladson-Billings, 1994).

Understanding student diversity in classrooms and in schools

Getting to know students is a powerful approach to help teachers understand who students are and the roots of their family history and culture. In honouring who students are in classrooms and in communities, teachers can adapt instruction and impact engagement in accessing what matters to students in their lives. By moving towards students’ cultural and learning interests, students thrive academically (Ladson-Billings, 1994).

Understanding culturally informed pedagogy in the context of assessment

Teachers undertaking culturally informed pedagogies take on the dual responsibility of external performance of assessment (i.e. large scale government assessments) and building community involvement along with student-driven learning. In balancing the demands of culturally revitalized pedagogy with the demands of present day approaches to assessment, teachers embrace pedagogy that promotes student success by not just propelling FNMI students forward academically … but to also in reclaiming and restoring their cultures (Ladson-Billings, 2014). Ladson-Billings (2014) states that “the real beauty of a culturally sustaining pedagogy is its ability to meet both demands without diminishing ether” (p. 83-84).

Best Practices for Culturally Responsive Teaching & Assessment.

The Culturally Responsive Educator Mindset (adapted from Ontario Ministry of Education, 2014, p. 4 & 5)

  1. Socio-cultural consciousness: Teachers are aware of how socio-cultural structures impact individual students’ experiences and opportunities towards
  2. High expectations: Teachers hold positive and affirming views of student success from all backgrounds.
  3. Desire to make a difference: Teachers work towards more equity and inclusion as change agents.
  4. Constructivist approach: Teachers understand that students’ learning is constructed through their own knowledge (or schema).
  5. Deep knowledge of their students: Teachers know who their students are by knowing about students and their families. Teachers then know how individual students learn best and where they are at in their learning.
  6. Culturally responsive teaching practices: Teachers design and build instruction based on students’ prior knowledge in order to stretch students in their thinking and learning.

Effective Cultural Pedagogy (adapted from Ontario Ministry of Education, 2014, p. 6 & 7)

The quality of teacher instruction and expertise outweighs challenging circumstances that students can bring to the classroom (Callins, 2006; Willis & Harris, 2000). With effective inclusive instruction, there is a promise of high academic rigour within the framework of culturally responsive pedagogy and with the supports to scaffold new learning (Gay, 2002; Ladson-Billings, 2001). Some strategies below were adapted from the work of  Kugler and West-Burns (2010):

  • Using professional judgement, teachers recognize that curriculum can be expanded upon in informal and the subtle ways in which the curriculum defines what is and what is not valued in students’ schools and society.
  • Using inquiry-based approaches to student learning, teachers engaged and self-directed learners. In this approach, students are supported in making decisions about their learning that can integrate who they are and what they already know with their home and community experiences.
  • Using a variety of resources, including community partners, teachers ensure the learning environment and pedagogical materials used are accessible to all learners and that the lives of students and the community are reflected in the daily classroom learning.
  • When using resources, materials, and books teachers insure that local and global perspectives are presented and a reflective in the students’ lives.
  • Teachers need to know and build upon students’ prior knowledge, interests, strengths and learning styles to ensure they are foundational to the learning experiences in the classroom, in the school, and in the community.
  • Teachers need to ensure that learning engages a broad range of learners so that varied perspectives, learning styles, and sources of knowledge are considered.
  • When differentiating instruction and ways to demonstrate learning, teachers ensuring both academic rigour and a variety of resources that are accessible to all learners.
  • Teachers need to advocate to ensure that the socio-cultural consciousness of students is developed through curricular approaches, emphasizing inclusive and accepting education, to inform an examination and action regarding social justice in education.

Have a restful March Break,

Collaboratively Yours,

Dr. Deb Weston, PhD

References

Callins, T. (2006, Nov./Dec.). Culturally responsive literacy instruction. Teaching Exceptional Children, 62–65.

Epstein, J. L. (1995). School/family/community partnerships. Phi delta kappan, 76(9), 701.

Gay, G. (2000). Culturally responsive teaching: Theory, practice, & research. New York: Teachers College Press.

Hutton, F. (2019). Notes on culturally responsive pedagogy.

Kugler, J., & West-Burns, N. (2010, Spring). The CUS Framework for Culturally Responsive and Relevant Pedagogy. Our Schools, Our Selves, 19(3).

Ladson-Billings, G. (1994). The dreamkeepers. San Francisco: Jossey-Bass Publishing Co. Downloaded from https://www.brown.edu/academics/education-alliance/teaching-diverse-learners/strategies-0/culturally-responsive-teaching-0#ladson-billings

Ladson-Billings, G. (2001). Crossing over to Canaan: The journey of new teachers in diverse classrooms. San Francisco: Jossey-Bass.

Ladson-Billings, G. (2014). Culturally relevant pedagogy 2.0: aka the remix. Harvard Educational Review, 84(1), 74-84.

McCallum, D. (November 28, 2017). Identity and Culturally Responsive Pedagogy , Canadian School Libraries Journal, School Culture, Vol. 1 No. 2, Fall 2017. Downloaded from https://journal.canadianschoollibraries.ca/identity-and-culturally-responsive-pedagogy/

Ontario Ministry of Education. (November 2013). Culturally responsive pedagogy: Towards equity and inclusivity in Ontario Schools, Secretariat Special Edition #35, Ontario Ministry of Education, Downloaded from http://www.edu.gov.on.ca/eng/literacynumeracy/inspire/research/cbs_responsivepedagogy.pdf

Schön, D. A. (1987). Educating the reflective practitioner.

Willis, A.I., & Harris, V. (2000). Political acts: Literacy learning and teaching. Reading Research Quarterly, 35(1), 72–88.

Deb Weston Indigenous Perspectives, Indigneous Ways of Knowing, Social Justice

Importance of Safe Water for Aboriginal Children’s Education

drinking water

Access to potable water is a fundamental human right and essential to ongoing  human health. Good health is also essential for students to obtain an education. For over 20 years, conditions of water safety and quality on reserve lands continue to be an ongoing concern in Canada. “Despite a substantial amount of funding allocated toward improving water infrastructure on reserve, an alarming proportion of communities face boil and drinking water advisories” (White, Murphy, & Spence, 2012, p. 1). As reserve land is under the Government of Canada’s jurisdiction, bureaucracy via regulatory frameworks, legacy of colonization, funding formulas, governance and policy issues remain as roadblocks to ensuring access to safe water on lands where Aboriginal students attend school.

Limited access to safe water impacts health creating discrepancies and disproportionate levels of disease and early death among Aboriginal people. Further, health discrepancies between Aboriginal and non-Aboriginal people are also directly and indirectly related to social, economic, cultural, and political inequities (Adelson, 2005).

Even though, in 1989, Canada played a prominent role in drafting the United Nations Convention on the Rights of the Child (UNCRC), a United Nations Child Find (UNICEF) report cited the plight of Aboriginal children due to lack of adequate housing, education, and clean water (UNICEF 2007).  In 1997, the Government of Canada documented promises to improve living condition for Aboriginal children (Minister of Indian Affairs and Northern Development 1997). The 2007 Senate report (Canada, Standing Senate Committee on Human Rights 2007) recommended a legal framework and an independent national children’s commissioner to monitor implementation of children’s rights federally and to coordinate federal, provincial and territorial policies that affect children. But with no legal framework or commission to monitor change, very little continued to be done to improve living conditions.

Poor living conditions impact children’s lives as Aboriginal children have a 1.5 times greater probability of dying before their first birthday, higher rates of hospitalization for acute lung infections and accidental injury (Canadian Institute for Health Information 2004), higher rates of apprehension by child welfare services, and a greater chance of having to live in a series of foster homes outside their community (Trocmé, Fallon et al. 2005). Further, living in poverty means that a large proportion of Aboriginal children lack the basic necessities. “Aboriginal homes are often poorly constructed and ventilated; their plumbing systems are often inadequate for the number of residents; and their clean water supply is often unreliable. Six percent of these homes are without sewage services, and four percent lack running water and flush toilets” (Assembly of First Nations 2006).

One in three Aboriginal people consider their main drinking water unsafe to drink with 12 percent of communities have to boil their drinking water (Chan et al. 1997). Contaminants in the water and food supply create concerns for the health and wellness of young Aboriginal children. For example, one study found that more than 50 percent of Inuit in a Baffin Island community had “dietary exposure levels of mercury, toxaphene and chlordane exceeding the provisional tolerable daily intake levels” (Chan et al. 1997).

In 2019, the Canadian Government continues to address healthy living conditions only when emergencies and outbreaks start hitting the media. The big challenge is for the Government of Canada to increase a sustainable level of investment to produce long-term improvement of living conditions for the Aboriginal children. Aboriginal children are being denied clean water in Canada (Klasing, 2018).

In Canada, Aboriginal children living in rural and northern Canada are the least-supported children in the basic aspects to support qualify of life. Persistent inequities in health care, housing, access to safe water, protection from family violence, early childhood education and protection of cultural and linguistic heritage all impact these children’s lives and their ability to attain a quality education.

What will it take for Canada to ensure equity and dignity for Aboriginal children?

Collaboratively Yours,

Dr. Deb Weston, PhD

Classroom Resources to Support Inquiry

Grade 3 – Water the Gift of Life: Investigating Environmental Impacts

 In our own words: Bringing authentic first peoples content to the K-3 classroom

Deepening Knowledge: Resources for and about aboriginal education – Kindergarten/ Primary/ Junior/ Intermediate/Senior/ French/ Aboriginal Language

Our word, our ways: Teaching First Nations, Métis, and Inuit learners

Aboriginal Children Canada Must Do Better: Today and Tomorrow

References

Adelson, N. (2005). The embodiment of inequity: Health disparities in Aboriginal Canada. Canadian Journal of Public Health/Revue Canadienne de Sante’e Publique, S45-S61.

Assembly of First Nations. 2006. Royal Commission on Aboriginal People at 10 Years: A Report Card. Ottawa: Assembly of First Nations.

Ball, J. (2008). Promoting equity and dignity for Aboriginal children in Canada. Institute for Research on Public Policy.

Canadian Institute for Health Information (CIHI) and Canadian Population Health Initiative. 2004. “Aboriginal Peoples’ Health.” In Improving the Health of Canadians. Ottawa: CIHI. http://secure.cihi.ca/cihiweb/products/ IHC2004rev_e.pd

Chan, H.M., P.R. Berti, O. Receveur, and H.V. Kuhnlein. 1997. “Evaluation of the Population Distribution of Dietary Contaminant Exposure in an Arctic Population Using Monte Carlo Statistics.” Environmental Health Perspectives 105 (3): 316-21.

Klasing, A. (November 20, 2018). Why is Canada denying Indigenous peoples clean water? Globe and Mail. Assessed February 1, 2019. https://www.theglobeandmail.com/opinion/why-is-canada-denying-its-indigenous-peoples-clean-water/article31599791/

Minister of Indian Affairs and Northern Development. 1997. Gathering Strength: Canada’s Aboriginal Action Plan. Ottawa: Minister of Public Works and Government Services Canada. Assessed February 1, 2019.  http://dsp-psd.pwgsc.gc.ca/Collection/R32-192- 2000E.pdf

Trocmé, N., B. Fallon, B. MacLaurin, J. Daciuk, C. Felstiner, T. Black. 2005. Canadian Incidence Study of Reported Child Abuse and Neglect. Ottawa: Public Health Agency of Canada. Assessed February 1, 2019.  http://www.phacaspc.gc.ca/cm-vee/csca-ecve/index-eng.php

United Nations Children’s Fund (UNICEF). 2007. Child Poverty in Perspective: An Overview of Child Well-Being in Rich Countries. Innocenti Report Card 7. Florence: UNICEF Innocenti Research Centre. Assessed February 1, 2019.  http://www.unicef-irc.org/publications/pdf/rc7_eng.pdf

White, J. P., Murphy, L., & Spence, N. (2012). Water and Indigenous peoples: Canada’s paradox. The International Indigenous Policy Journal, 3(3), 3. https://ir.lib.uwo.ca/iipj/vol3/iss3/3/

Tammy Axt General, Indigenous Perspectives, Indigneous Ways of Knowing

Introducing Indigenous Music through the Junos

3 weeks. 6 days. 23 hours. 5 minutes and 6 seconds.

As of the writing of this blog, that is exactly how much time there is until the unveiling of the 2018  Junos.

In preparation for this monumental event, my grade four classes and I have been focusing on one particular category. We will be taking on the role of “judge” and making our own decisions about who we think should win the Juno in the category of Indigenous Music Album of The Year.

For those who are unfamiliar with this category at the Juno, to win the award, 50% of your album music must include either traditional forms, hand drums/flutes, Inuit throat singing or Métis and other fiddling. The nominees may also fuse contemporary music with traditional styles and/or reflect the aboriginal experience in Canada through words or music.

There is an incredibly musically diverse group of nominees this year in this category. The nominees are fantastic examples of a variety of musical genres, diverse instruments and singing styles.

I have focused on two curriculum expectations when introducing the music:

C2.1 express detailed personal responses to musical performances in a variety of ways
C3.2 demonstrate an awareness, through listening, of the characteristics of musical forms and traditions of diverse times, places, and communities
In each class, we have listened to one piece of music for each performer and the students have had a choice to draw, write or orally share their thoughts about the music. I have given them some guiding questions for them to think about during their response: “How does this performance make you feel?” “What do you think is the message of this song?” “Why do you think the composer wrote this piece?” “Describe the music elements that you are hearing.” “How do the elements help create the mood of the music?”  I also stress with them the idea that their personal response must be detailed and the phrase “I like the music” is not enough.
After we have shared our responses, I introduce one aspect about the characteristics of indigenous music that no one shared in the class. Some examples include explanations about PowWow music, historical context for some of the lyrics, singing style, or instruments included.  Below are the five nominees for this year’s Juno awards, the music videos I used in class, and a bit of information and links to get you started in preparing your class for a fun Indigenous music exploration.
Kelly Fraser      Album: Sedna
Kelly Fraser rose to fame in my world with the viral video of her singing a cover of Rihanna’s Diamonds in Inuktitut. Learn more in the article Kelly Fraser-Revitalizing Inuktitut by singing Rihanna

She has been nominated this year for the album “Sedna” that includes the track “Fight for the Right”. The song is a combination of English and Inuktitut. This song has a direct message against land ownership. This was a song written in May 2016 to encourage people to vote “No” against the referendum happening in Nunavut that asked the question “Do you want the municipality of (city or hamlet name) to be able to sell municipal lands?”

Some additional resources for information about Kelly Fraser

Kelly Fraser

Kelly Fraser-Facebook page

 

DJ Shub    Album-PowWow Step

DJ Shub has just started a solo career. He used to perform with the talented group a “Tribe Called Red” that fuses hip hop and electronic music with traditional drums and voice. DJ Shub has continued that tradition, and his video for Indomitable ft. Northern Cree Singers is a celebration of culture and community. An article with DJ Shub can be found at DJ Shub PowWow Step.

dj Shub’s Website

 

Buffy Sainte-Marie     Album: Medicine Songs

Buffy Sainte-Marie’s new album is full of old and new songs that will encourage any young person to become an activist. Her new song “You Got To Run” from her Medicine Songs album has an amazing message about believing in one’s own power. Medicine Songs Article, Medicine Songs Article CBC

Buffy’s Website

IsKwé    Album: The Fight Within

Iskwe is Cree and Irish, and the word “Iskwe” means “woman”. Iskwe has created her music to counter the stereotypes people have and push back against the idea that indigenous people won’t or can’t succeed.

Influences behind “The Fight Within”

Indian City  Album: Here and Now

Indian City is a band that has performed all over North America. The band uses dancers, musicians and imagery to represent the vibrant indigenous culture in Canada.

Indian City’s Website

Deb Weston Indigenous Perspectives, Indigneous Ways of Knowing

Acknowledging First Nations Women in the development of Canada

1890s_fur_trader

If you have studied Canadian History, you will know that without the establishment of the fur trade, our nation of Canada may have been limited to the banks of Lake Ontario, Lake Erie, the Saint Lawrence River, and the Atlantic Ocean. Without the push of fur traders called Courier du Bois (i.e. Runners of the Woods) and their exploration carving out routes through forests, creeks, lakes, and rivers, Canada may have not been established in the west as it is today.

 

We know that European and Aboriginal men traveled through these routes transporting large quantities of fur, particularly Beaver fur. The men lived in harsh climates, especially in the Cree Woman Norway House HBC enhancedwinter. The European men came to North American accustomed to a different less harsh weather, and faced dealing with different food sources and clothing unsuitable for the Canadian climate.

So how did these men survive and who provided the clothing and food needed to face a very different climate?

The answer is evident but not obvious to Canadians … it was the First Nations women who played a vital role in establishing Canada’s fur trade. It was First Nations women who provided travelers and fur traders with the tools they needed to explore Canada.

 

What tools did the First Nations Women provide?

 

HBC trading routes

Knowledge of the Land:

First nations women acted as guides and interpreters for fur trading as they knew the languages and trading customs of many First Nations groups. These women guided Europeans through well established aboriginal trails and trading routes and along Canada’s lakes and rivers. These women knew the best places to camp and how to set up a campsite with fires, meals, and comfortable bedding.

 

Food for Survival:

First Nations women knew which plants and animals could be eaten. Picking the wrong, leaves, roots, shoots, fruits, and berries to eat could result in sickness or worse, death!

pemmican-02 (1)Picking the right food could result in delicious, nourishing meals which provided enough calories to fuel long trips through the wilderness. These women taught Europeans how to fish and trap animals for food as well as preserve food for winter. They taught the Europeans how to plant corn and use it for bread, like bannock or corn stew like sagamit. The First Nations women provided fur traders with high calorie Pemmican made from dried bison, moose, caribou, or venison meat powder mixed with animal fat and berries (see recipe below). Apparently Pemmican can last over 50 years without going bad, now that’s the ultimate survival food!

making_felt_hat

Preparing Furs for Trade:

The First Nations women knew how to trap the animals to get the best fur for trade. Once caught, animal furs needed to be prepared for sale. Preparing furs for trade meant work. Furs had to be cleaned through scraping, strung and stretched while drying, and tanned so they did not rot. Well prepared furs sold for high prices.

 

fur trade clothing

Making Clothing for the Climate:

From the skins and furs, First Nations women made clothing perfect for the Canadian climate. They sewed moccasins, coats, mittens, and leggings to keep traders protected from the elements. They also wove blankets and used furs and skins to make shelters and bedding.

And with the addition to these tools, First Nations women provided the future of Canada with the most important resource, people. First Nations women had common-law marriages with European men who’s union produced a great many generations of hardy future Canadians, ready to survive and thrive in Canada’s northern climate.

Fort Albany family

In Fort Albany, in James Bay, Robert Goodwin (1761 – 1805) from Yoxford, England, a Hudson Bay Company surgeon, had “a la facon du pays” or a country common-law marriage with Cree Woman Mistigoose (1760-1797), a Goose Cree woman probably from the Lake Nipigon area.  Their first child was Caroline Goodwin (1783-1832). Robert also took on a second Goose Cree wife, possibly a sister or close relatives of Cree Woman’s, called Jenny Mistigoose (1765-1864), daughter of Pukethewanisk. Both these First Nations women likely provided Robert with the supplies, food, and clothing he needed to do his work dealing with broken bones, cuts, infection, consumption (TB), scurvy, smallpox, malnutrition, frost bite, gangrene, gout, and STDs. In 1797, when Robert Goodwin took his son, William Adolphus Barmby Goodwin to England to get an education (and live with his lawyer), William’s Cree mother, Jenny drowned herself from grief in the bay of Fort Albany. In this death in his 45th year, Robert included the support and ongoing care of his wives and over 8 children in his will.

At around the same time, John Hodgson (1764-1833) from St Margaret’s, Westminster, London, was Hudson Bay Company’s Fort Albany Chief Factor (between 1800 & 1810). John Hodgson had a country marriage with Ann, a Cree Woman, possibly from Thunder Bay. Their union produced a first born son, James Hodgson (1782-1826) also know as James Hudson. Ann supported her husband by providing him with food, shelter, and clothing to sustain him in his work and at the same time gave birth to over 12 children.

Fort_Albany,_Ontario_(1898) tents

CarolineFort_Albany,_Ontario,_1886 Goodwin married James Hudson and had over 16+ children together.

 

 

 

Their 7th child was Mary Ann Hudson, granddaughter to Robert Goodwin, Cree Woman (wife #1) Mistigoose, John Hodgson, and Ann Mistigoose.

Mary Ann Hudson was also my third great grandmother (discovered in 2017).

So, not only were the First Nations women important to the support and expansion of Canada’s fur trade, these women also helped establish the population of our future Canada. Today, like me, Canadians are here because they have, knowingly or unknowingly, First Nations, Métis, and Inuit ancestry.

So when Rosanna Deerchild on CBC Radio welcomes listeners as “your favourite cousin”, indeed, some Canadians may truly be all cousins.

Next time you look at a Beaver on the Canadian nickel … remember who did all the work to make the fur trade a success in Canada.

Collaboratively Yours,

Deb Weston

PS: Unfortunately, none of the people in these pictures are related to me.

 

 

How To Make Pemmican

We recommend trying HQ’s recipe as stated above, but if you’re looking for more precise instructions, we found this pemmican recipe by the University of Minnesota. This recipe makes 3.5 lbs. http://www.alloutdoor.com/2014/01/28/this-pemmican/

Ingredients:

  • 4 cups dried meat (only deer, moose, caribou, or beef)
  • 3 cups dried fruit (currents, dates, apricots, or apples)
  • 2 cups rendered fat (only beef fat)
  • 1 cup unsalted nuts (optional)
  • 1 tbsp of honey (optional)

Supplies:

  • Cookie sheet
  • Mortar and pestle
  • Kitchen knife

Instructions:

First, dry the meat by spreading it thinly on a cookie sheet. Dry at 180° overnight, or until crispy and sinewy.

With the mortar and pestle, grind the dried meat into a powder.

Add the dried fruit and grind accordingly, leaving some larger fruit chunks to help bind the mixture.

Cut the beef fat into chunks.

Heat the stove to medium, and cook the beef until it turns to tallow (rendered fat).

Stir the fat into the powdered meat and fruit mixture.

Add nuts and honey to improve taste (optional)

Shape pemmican into balls or bars for easy and quick consumption. We recommend wrapping individual servings in wax paper or storing in plastic bags.

 

References

Rosanna Deerchild

http://www.cbc.ca/news/indigenous/rosanna-deerchild-1.2813088

Robert Goodwin

https://www.gov.mb.ca/chc/archives/hbca/biographical/g/goodwin_robert.pdf

http://www.metismuseum.ca/media/document.php/07205.Notes%20on%20Robert%20Goodwin.pdf

John Hudgson

https://www.gov.mb.ca/chc/archives/hbca/biographical/h/hodgson_john.pdf

http://www.biographi.ca/en/bio/hodgson_john_6E.html

“She is Particularly Useful to Her Husband”: Strategic Marriages Between Hudson’s Bay Company Employees and Native Women – https://www.nps.gov/articles/hbcmarriages.htm

Tammy Axt General, Indigenous Perspectives

Honouring Indigenous Veterans

We are busy getting ready to observe Remembrance Day at my school. In the past, this ceremony has been a simple one with a wreath procession, a small performance and a moment of reflection after singing the national anthem.

This year, a teacher new to our school had a different idea of what our Remembrance Day ceremony could look like. He suggested that we add a section of our ceremony to honour our indigenous veterans. I welcomed the idea and I can already feel how impactful that suggestion was to both the students and me.

In order to prepare meaningful presentations, first the students and I needed to do some research. The Veterans Affairs Canada website was a great starting point for us. Under the Veterans Affairs Canada website, there is a section that provides videos, audio clips and a lot of information about the contributions of Indigenous veterans. Below, see some links for teachers and students to get you started with your preparations.

  • Short video about the National Aboriginal Veterans Monument

  • Veterans Affairs Canada Page about Indigenous Veterans

http://www.veterans.gc.ca/eng/remembrance/those-who-served/indigenous-veterans

But what made this preparation so impactful was helping students understand the context in which this sacrifice was made. Learning about residential schools was very emotional for the students. To help the students understand what residential schools were and the impact of them on our indigenous community we used the websites “100 years of loss” http://100yearsofloss.ca/en/ and “Where are the Children?” http://wherearethechildren.ca/en/. The students openly discussed how angry they would be at Canada if that happened to them. The also stated how sad the children’s parents must have been and how they couldn’t believe that the veterans went to fight for this country that treated them so poorly. We also have been looking at some of the other contexts at this time such as “The Enfranchisement of Aboriginal Canadians: Virtual Exhibition from the Diefenbaker Canada Centre” https://www.usask.ca/diefenbaker/the-enfranchisement-of-canadas-aboriginal-peoples/13.php Because of the limited amount of rights given to indigenous people, many didn’t receive the same support that non-indigenous people did after their service.

This is just the beginning of my learning journey and I am looking forward to sharing the experiences of me and my students while we deepen our knowledge about our indigenous people of Canada.

On November 8th, it is National Aboriginal Veteran’s day in Canada. I encourage you to watch the news and newspapers in order to share the country’s activities with your students in honouring this day.