-
-
Duck Lake Agency, 4
-
This document contains information about the descendants of George Sutherland.
-
-
Eagle Feather News, April 2009
-
In this newspaper article, John Lagimodiere interviews Lana Johnstone about working at WBC. In the interview, Lana says that working at WBC is exciting and that if you have a goal and enjoy a fast-paced work environment, then this place is for you. Lana also says why she enjoys working there.
-
-
Eagle Feather News, September 2007
-
This news article talks about how the Saskatchewan Indian Gaming Authority decides to build a casino using a different method. The new approach was them meeting with Elders and having the Elders tell them what was appropriate.
-
-
Economic Development Among First Nations
-
--Description taken from "Economic Development Among First Nations: A Contingency Perspective"--
This dissertation explores the economic development objectives, strategies, and activities of the First Nations in Canada with three objectives: (i) to identify the approach to development among First Nations, (ii) to develop a theoretical perspective capable of providing insight into this approach, and (iii) to investigate the activities of the First Nations in Saskatchewan to determine if they are consistent with the expected characteristics of the First Nations’ approach to development and the proposed theoretical perspective.
-
-
Edgar Dewdney, Commissioner of Indian Affairs and Lieutenant Governor of the Northwest Territories
-
--Description taken from "Edgar Dewdney, Commissioner of Indian Affairs and Lieutenant Governor of the Northwest Territories"--
Edgar Dewdney was appointed Commissioner of Indian Affairs for the North-West Territories in 1879. Two years later he became
Lieutenant Governor of the Territories, occupying both of these positions until 1888, when he was appointed Minister of the Interior.
As Commissioner Dewdney was the principal agent of the federal government responsible for administering Indian policy in the Territories. For the Indian it was a difficult and painful period of transition from an unfettered nomadic way of life to a sedentary confined existence, fraught with danger of the explosion of frustration into violence and bloodshed. Although the non-Indian population was small in the early years, increasing settlement required the establishment of laws and institutions for a more developed society. Administratively the Territories was in a colonial position, the Lieutenant Governor having the responsibility for executive and legislative action. He was also responsible for the organization of the judicial system and for the location of the police force. He was the interpreter of the North-West Territories to-the federal-government as well as its political agent.
-
-
Epistemological Foundations of Traditional Native Education According to Algonquian Elders
-
--Description taken from "Epistemological Foundations of Traditional Native Education According to Algonquian Elders"--
The purpose of this study is to define traditional Native education for three Algonquian speaking nations using ethnographic skills of cognitive anthropology. An understanding of traditional Native education from a First Nations' perspective through dialogue using individual audio-taped interviews and an audio-taped group consensus-building dialogue is provided. The Algonquian elders involved are from the Algonquin, Cree and Ojibway Nations.
Ten case studies and a group consensus-building conversation with elders constitutes this study. Each case study contains an individual audio-taped dialogue transcription with contextual remarks. The audio-taped dialogues and group consensus-building conversation are transcribed and analyzed using verbal protocol techniques. The emergent themes across the interviews and group consensus-building dialogue are analyzed and the findings tabulated.
Six female elders and four male elders whose ages cover a fifty year age span, is the composition of the ten case studies. Nine elders, two women and seven men make up the membership of the group dialogue. Some of the participating elders conveyed their thoughts using the assistance of a translator.
Consensus emerges across the individual dialogues and group interview. Elders tell of the existence of a different epistemology for Algonquian speakers that originates in the circle of life and is represented by the medicine wheel. In the cosmology of the circle each person is a whole world and a member of the larger circles of life; the family, the community, the world and the universe. According to the elders the concept of traditional Native education and the process of traditional Native education are embedded in the medicine wheel. Traditional Native education includes learning the Algonquian customs, traditions, values and beliefs and languages. Traditional Native education is the process of acquiring a First Nation identity.
The importance of the land to all First Nations People is a recurring theme across all the dialogues. Elders disclose that the land holds knowledge and wisdom, and that it is capable of offering direction. They also iterate the interconnectivity of all of life in the recorded dialogues. No apparent difference in the thought patterns of the contributing Algonquian elders to this study is evident.
This study has implications for First Nations' education in particular and for education in general. First, it gives direction to educators involved in educating First Nations children pointing out the need to provide traditional Native education and delineating the components of such an education. Second, it indicates that different epistemologies exist for First Nation Peoples and non-First Nations People and suggests ways of bridging the cultural differences to encourage understanding amongst all people. Third, it offers direction to educators involved in developing cross-cultural education programs.
-
-
Errors of Commission
-
--Description taken from "Errors of Commission"--
This dissertation examines contemporary discourses of Indigenous trauma, healing, and reconciliation in Canada, and explores their social and political implications for Indigenous-settler and Indigenous-state relations. Drawing on twelve months of multi-sited ethnographic fieldwork, my study juxtaposes the proceedings of Canada’s Truth and Reconciliation Commission on Indian Residential Schools with the lived experience of Inuit in Labrador, a region excluded from the Indian Residential Schools Settlement Agreement. My research responds directly to the Commission’s stated premise of creating a national memory of Indian residential schooling, in the hope that similar injustices will not recur, and problematizes these presumptions by making several interrelated arguments. Firstly, I show how Commission proceedings enact a pedagogy that pathologizes Indigenous anger and valorizes expressions of grief in the service of healing, in effect schooling survivors on the therapeutic nature of speech, and rescripting survivor testimonies to show evidence of reconciliation. Structuring truth-telling in this manner, I argue, hinders public recognition of the truths of survivor experience, and collective responsibility for their contemporary legacies. Secondly, I demonstrate that making Indian residential schooling the sole object of national redress obscures a broader range of colonial injuries with which it interlinks. I show how the residential school experience maps onto both older and ongoing colonial interventions, including missionization, forced community relocations, and continuing apprehensions of Indigenous children in the name of child welfare. These experiences demonstrate the recurrence of familial rupture, disruption in the intergenerational transmission of cultural knowledge, and ultimately, Indigenous peoplehood, underscoring that corrective interventions in Indigenous kinship are foundational to settler colonial governance. Thirdly, I explain how the Labrador Inuit Land Claims Agreement severely constrains Indigenous self-government, and coincides with a rise in trauma-based mental health interventions that devolve responsibility for healing onto individual Inuit, creating a form of self-government through governance of the self. Ultimately, my central contention is that the assimilatory spirit of the residential schools endures through the proliferation of new modes of reschooling Indigenous peoples, and I argue for the need to analyze pedagogy as a tool of settler colonial governance, and as a constraint upon Indigenous life and self-determination.
-
-
Exploring Cree Narrative Memory
-
--Description taken from "Exploring Cree Narrative Memory"--
The importance of oral history within the field of Indigenous Studies has received a great deal of attention in the last decade. I have deliberately entitled my work Exploring Cree Narrative Memory because it is the understanding of
myself within a collective memory. The work examines: 1) the dynamics of narrative transmission within Cree culture, and 2) various Cree narratives from the time period of the 1870s to the present. Various elements are demonstrated: the open-ended nature of Cree narrative memory, the importance of nehiyawi-itapasinowin (worldview) in the interpretation of Cree history, and differences between Cree narrative accounts of various events such as Treaties and e-mayakamikahk (1885 Resistance) and those found within the work from the mainstream culture.
-
-
Exploring Restorative Justice in Saskatchewan
-
--Description taken from "Exploring Restorative Justice in Saskatchewan"--
This study explores the practice of restorative justice in community-based agencies across Saskatchewan, focusing on agencies funded by Saskatchewan Justice. Although there are numerous restorative agencies in Saskatchewan, there has been little research regarding restorative justice in the province. This study used institutional ethnography, a method developed by Canadian sociologist Dorothy Smith, to fill part of this gap. The research involved open-ended interviews with 15 justice workers and coordinators as well as five justice officials to explore the factors that influence the ability of justice workers and coordinators to work in a restorative way.
One of the major findings resulting from this research is that restorative agencies are vulnerable to practices such as the fragmented way in which funding is provided from multiple departments and government's focus on measurable outcomes. The reporting requirements that restorative agencies must fulfill in order to receive funding are particularly important in shaping their work. Other major findings include the need to balance community involvement with professional interventions, the importance of expanding restorative approaches to address non-criminal matters and community issues, and the need to involve victims and victims services programs in restorative approaches. (Abstract shortened by UMI.)
-
-
First Narions, Metis and Inuit Health and Law:
-
--Description taken from "First Narions, Metis and Inuit Health and Law:A Framework for the Future"--
First Nations, Métis and Inuit Health and the Law: A Framework for the Future charts the development of ill health from a formerly healthy, disease-free Aboriginal society pre-contact. However, because of historical factors and events, Aboriginal health was shaped through many Canadian laws, legislation and policies that were detrimental to not only the social fibre of Aboriginal people but to their physical health. Today, there is a stark difference between the health of Aboriginal people and non-Aboriginal people in Canada with alarming rates of chronic diseases and socio-economic ills.
While health indicators, such as mortality and morbidity, are important – it is also equally important to look at economic measures that determine health outcomes as the basic needs of clean water, adequate and available housing, sewage, food security, environmental contaminants and access to basic health care services. These are services that the majority of Canadians take for granted. For these reasons, a study of Aboriginal health must reflect a holistic approach that considers the importance of key health determinants. In addition to the determinants that affect Aboriginal health it is important that other key factors are also examined for their particularly harmful effects on Aboriginal people (especially on Aboriginal women). These factors include (but are not limited to), historical epidemics and the intergenerational effects of poor nutrition and starvation, socioeconomic, geographical and environmental factors, colonization, residential schools, forced sterilization, drug experiments, the Indian Act and other laws that may not directly target Aboriginal people but the law‘s effect have proven devastating.
It is proposed that the health of Aboriginal people has been shaped through Canadian laws, legislation and policies beginning with the early Crown/Aboriginal relationship. Early agreements and negotiation terms are explored regarding their promises that form the basis for the establishment of the Crown/Aboriginal fiduciary relationship that includes legally enforceable fiduciary obligations to provide access to quality health care. The assertion of Aboriginal rights and the signing of specific treaties, which deal with health care also reaffirmed this relationship. Unless the treaty expressly extinguished Aboriginal rights, anyone who possesses treaty rights also possesses Aboriginal rights (although not all people who possess Aboriginal rights also possess treaty rights). Aboriginal rights are inherent to all Aboriginal people in Canada and are passed down from generation to generation. They are derived from Aboriginal knowledge, heritage, and law. Traditional healing and health practices, medicines and medical applications for the prevention and promotion of good health are ways through which Aboriginal people manifest or express an inherent right to health. Aboriginal and treaty rights are entrenched in the Constitution Act, 1982. This thesis will examine why Aboriginal health is in crisis today while considering how the law can be used to bring the health status closer together – to help close the gap by discovering the reasons that there are gaps and to identify if any legal breaches are the cause. To achieve this, the rights that Aboriginal people possess are examined to highlight any breaches of the government‘s constitutional obligations towards Aboriginal peoples that may have contributed to the poor health outcomes.
While concentrating on law, policy development and a review of other jurisdictions, First Nations, Métis and Inuit Health and the Law: A Framework for the Future explains how policies and laws can be reshaped into becoming useful tools for community and national development that will ultimately advance all realms of Aboriginal health and asserts that not only do Aboriginal people possess the same rights to health that all Canadians do, but also possess constitutionally entrenched Aboriginal and treaty rights to health. While accountability is important, so are solutions and recommendations for change. The aim of this work is to move the dialogue towards new ways to deal with old problems and offer hope for change and practical solutions that may provoke thought and real difference in the lives and generations of Aboriginal people to come.
-
-
First Nation Education
-
Sheila Carr-Stewart argues in "First Nation Education: Financial Accountability and Educational Attainment", that financial resources are required to support First Nation students where their communities manage their schools. Carr-Stewart uses information from Treaties and the Constitution to provide more details, to prove her argument.
-
-
First Nation Education, 2003
-
In this document, Linda Young examines Indigenous education before and after colonial contact, including traditional educational practices and other institutions. Young also reviews different First Nation communities in Saskatchewan.
-
-
Foreign Missionary Tidings 1900
-
Miss Gillespie wrote to the Toronto Presbyterian on December 11, 1899. Miss Gillespie mentions how she came across a generous supply of boots and blankets that are always in demand, so it’s hard to keep up with the amount. Miss Gillespie also writes about how children from the Mistawasis community are staying with her and how lovely it is for them to be there.
-
-
Foreign Missionary Tidings 1989
-
In this letter, Miss. Nicoll talks about the graduation ceremony form the Regina Industrial school. It is during this time were several children came forward and claimed Christ as their Saviour. Miss. Nicoll then goes onto explain what happened during the graduation process; there were songs, recitations and drills. Miss. Nicoll then goes on to talk about how even though it was a happy week there still was some death as a boy who was called “Pretty Edward” got sick during the winter and never recovered and that Sunday he died.
-
-
Forest Communities Program
-
This report provided by Natural Resources Canada gives a list of Forest Communities Programs that show the fact sheet for each forest community.