Aboriginal Education: Canada's Two Real Solitudes

Aboriginal Education Best Practises

There is a continuing debate about Aboriginal education based on very different ideas about what is best for the children, Aboriginal peoples, Canadians and Canada. On one hand you have the idea that Aboriginal peoples need to integrate into Canadian society by having the same types of education as all other Canadian children. Aboriginal education is seen as being wishy-washy, short on ideas, hard to understand, providing little useful marketable skills, less rigorous than a western education, building to the lowest common denominator, an off-shoot of current educational experts (John Dewey descendants) attempts at child centered education that water down the great traditions of Western culture and civilization; it is simply a path that is not an advancement in education, but at worst a regression and at minimum a waste of time and money in feel good activities. Are these accusations fair?

Chief John Snow (Wesley Band of the Stoney Nakoda Sioux First nation) wrote in the 1977 that we should have a different type of education in Canada, one based on integration. “Of course I believe in integrated education. Let the neighbouring communities bring their children onto our reserve and we’ll do our best to integrate them” (book These mountains are our sacred places). While many would not see this comment as being serious Chief Snow was expressing the exact same view point that many non-Aboriginal peoples held concerning Aboriginal peoples.  Many Indigenous peoples in Canada believe that a separate Indigenized education system with access to similar resources as public system is not only necessary, but a Human Right (Article 26 of the Universal Declaration of HR). Others like Elder Winston Wuttunee are more pragmatic and hold that all students and humans should have access to the teaching of Indigenous peoples. Indigenous peoples have a duty to build understanding within all students. They have this duty because of their special connection to the land, earth and creation. We have as Winston says “a special role to play.”

Few actually understand many of ideas and the historical developments surrounding Aboriginal education. The idea of Aboriginal education as a separate field of study while it has gained currency as an area of expertise has not been wholly embraced. I was once told that the former Dean of Education at McGill did not believe in this field of study (anonymous personal communication). It is an area of education that is difficult to discuss do to potential accusations of racism and the high emotional issues that surround it. Many quietly question Aboriginal education as being a watering down of the standards that will enable students to obtain knowledge and skills useful for employment.

Though perhaps it is true that non-Native children should be taught in an Indigenous manner and Chief Snow has it right. Very few cultures in the world such as the Indigenous peoples in Canada have been able to demonstrate the high capacity for survival. The First Nations world-view has demonstrated stamina that even though it has been attacked, harassed and victimized it has still persisted to this day and in many cases is undergoing a revival and renaissance. Some have even called this interaction a form of genocide (Justice Murray Sinclair, Feb 17, 2012).

The debates about Aboriginal education run quite the gamut from institutions like the University of Manitoba promoting student support programs, to the Frontier Centre advocating a different Indian Control of Indian Education controlled not by chiefs and reserves, but by parents or even using a voucher system, to the First Nations University of Canada. Few though ask what we are trying to do; what are the intended outcomes, our long term goal. Some like the Dean of Extended Education at the U of Manitoba indicate that students outcomes must be tied to educational success and educational success is graduation from university; and this is the principal measure of success. Others like Aboriginal educator Audrey Richard write that success should be much more holistic taking into account not only academic success, but the way the student works and lives after they have completed some educational training. Other educational programs like the Le,Nonet program at U Victoria also discuss how students see success and it is generally it would be considered far more holistic.

It is certainly a very difficult area to make sense because of the many entrenched interests that often preclude the finding of solutions that meet the educational and holistic objectives of students, families, and communities.  

Trust the Spirits: A Conversation with Winston Wuttunee

This is the 3^rd part of a great conversation with Elder Winston Wuttunee. He discusses spirituality and the idea of chaos which we all see in the world today. He feels that all the great teaching in major religious are connected. We are all connected. “It takes a lot of bravado to say we are different.” When First Nations smoke the pipe we must trust that what is going to happen is true.

He talks about his daughter who while living in Vancouver had little access to Elders. Winston had trust that if he prayed that help would be given to his daughter. He knows that we need trust and trust will bring great understandings.

I questioned Winston about how society has been set up not respect the roles of Elders. Winston gave the example of a house he needed to paint. He also wanted to spend time with his son and so he paid his son a small amount of money for his son come and help paint the house. The son was a young man and very busy around this time with his education and young family. His son never knew it but they spent two days having teachings and spending a great time together. Many of the old people have their hearts broken when they are thrown away. Children are also so important to the world around us.

We must always remember that sometimes people will test you, you may never know who people they are, but if you have a little knowledge they will test you to determine if you are a good person.

We also discussed his recent honouring with a 2013 Indspire award in for his lifetime work in Culture, Heritage & Spirituality. The best bit is in the second half of part 3.

 

To Learn More (podcast and Interview)

https://archive.org/details/20130516341 

https://archive.org/download/20130516341/20130516341_vbr_mp3.zip

When the Sunsets as seen with Winston Wuttunee Wpg, MB

The Prison in the Minds of Manitobans and Kings Dream: 50 years on

Open Letter concerning the Minister Eric Robinson and Osborne House Case -Racism as published in the Winnipeg Free Press August 30, 2013.

It is ironic that all too often we are still at the same points we were 50 years ago. The movements of liberation that swept the world; challenging old world orders in Africa, Asia, South America, North America and even Manitoba have become unachieved dreams. We have come along way, but the case of Minister Robinson and Osborne House show us that too many still live in prisons of the mind and this is true of everyone. The 1963 march on Washington by the American Civil Rights movement and the address of Martin Luther King Jr to the 250 000 people amassed 50 years ago demonstrate we must still work for the human rights of every individual even today. The dream that King held that his four children “will not be judged by the color of their skin, but by the content of their character” is true for every human being and for all citizens of Manitoba. Should Euro-Canadians or “white people” have a role to play in the terrible conditions that plague too many Aboriginal peoples; of course, for we live together and the issues that affect my neighbour affect me in some small way. We are all connected. The issues though affecting Aboriginal people must have strong leadership by the Aboriginal community, but if a need is not being met, someone must fill the void. The issues affecting Osborne House concern all citizens, because violence against women is an example of the breaking of the dream of King. We need more “do good white people” and we also need strong Ministers like Robinson. Debate is good and we need more of it in society. There are too many fundamental truths that we have not been addressing in Manitoba, preferring ignorance of current injustice. I too dream when my five young children will be able to travel across our city without fear of violence; I dream they will not live in a prison of the mind shacked to past oppression and injustice, but facing the future full of hope and confidence. I dream that in another fifty years we will fulfill King’s vision and proclaim that we are “Free at last! Free at last! Thank God Almighty, we are free at last.”

The Principles of Tsawalk: An Indigenous Approch to Global Crisis

Dr Atleo

This is a podcast conversation with Umeek / Dr E Richard Atleo about his new book Principles of Tsawalk: An Indigenous Approach to Global Crisis.

Dr Atleo discusses his world view of the Nuu-chah-nulth. It is the idea of interrelationship between all life forms; human, plants and animals. Tsawalk means one and this idea allows people to regard ideas of social, political, economics, constitutional, environmental and philosophy in both the material and meta-physical worlds as a whole. He offers profound criticism of Western science and the way we are dividing the world. 

 For Dr Atleo there is a current global crisis, but many still believe they can shut themselves off from the world. Dr Atelo presents a very well defined world view that brings into question the idea that we can be separate from our environment both physical and metaphysical.  There is a need to have greater understanding of different ways of viewing the world and the reality we have created. 

I can see the book being a challenge to those who are not familiar with a holistic perspective of the world. Tsawalk will have greater resonance with people already working in the Indigenous field. This is a shame because the book would greatly benefit politicians, leaders of corporations and military leaders allowing them to better understand their actions and the effects it has on people and the world around them. 

Perhaps someone should send a copy to PM Harper. Who knows, it might keep him up at night or help him sleep.
Office of the Prime Minister (free postage)
80 Wellington Street
Ottawa, ON K1A 0A2

To Learn More: (interview & podcast)

Part I: broadcast June 17, 2013
http://archive.org/details/RichardAtleoMixdownMp3  

Part II: broadcast June 24, 2013

https://archive.org/details/1stDraftMixdown 

Citations

Traditional Aboriginal Customary Adoption: A Collective and Individual Human Right

Perhaps one of the most ignored Indigenous and Human Rights issue facing Aboriginal communities and individuals is the lack of recognition for something we as Indigenous peoples have always practised and that has served our communities well in protecting our children; Traditional Customary Adoption. There are researchers like the Canada Research Chair Dr Ghislain Otis who is attempting to address this issue. Dr Otis (University of Ottawa) has written a new book L’adopition coutumiere autochtone et les defis du pluralism juridique about Aboriginal Customary Adoption within a pluralistic legal framework within Canada and more specifically Quebec. In the interview that I conducted with Dr Ghislain Otis (see below) there are two basic reasons why Dr Otis decided to edit and author this book:

1)                 There is a fundamental trend in international legal research concerning the need for better recognition of Indigenous legal traditions around the world and in Canada. There has been an increase in demands of Indigenous peoples for this recognition as we can see with the international protest movements like Idle No More. There also seems to be a general agreement by many that we must challenge these old colonial systems currently used by many nation-states.

2)                 Indigenous peoples had their own legal system that were sophisticated and well adapted to their own needs and circumstances. These systems have survived despite the attempts to eradicate them or the continued indifference by nation states. This indifference has manifested itself by the non-recognition by nation states that these Indigenous legal systems do exist. Nation states like Canada have responsibilities for Indigenous peoples and to protect their Human Rights. These responsibilities must be acknowledged and supported by state apparatus; and if you acknowledge these systems you must be have a better understanding and research this area of prime importance. Dr Otis asks “How can you have these systems work together?”

Customary adoption is an ancient form of adoption that has evolved and changed over time. It is a practice by which biological parents give their children to another set of adoptive parents. There is a wide variety between Indigenous legal systems in the matter of customary adoption. Some will create a complete break between the parents and child; other systems will maintain some form of relationship between parents and child. There are many variations between. According to the research of Dr Otis these are legal systems that create rights and obligations for Indigenous peoples and all Canadians.

Currently only the Northern territories have statues which recognize Indigenous customary adoption and only one province. British Columbia’s law though is ambivalent, because it leaves it to judges to decide if customary adoption meets the definition of what Aboriginal customary adoption is. This is a problem because this interferes with Indigenous law and legal systems making customary adoption the same as western adoption. This leads to the assimilation of the traditional forms of adoption and the Indigenous legal system into the Canadian state adoptive apparatus.

The Province of Quebec is presently debating customary adoption in the Quebec National Assembly. They have had a heated debate about customary adoption for the past 5 years. Currently there is a wide consensus towards the recognition of customary adoption. A working group was created with representatives from political parties, the government and First Nations. On April 16, 2012 they produced a report entitled Report of the Working Group on Customary Adoption in Aboriginal communities. A Bill has also been tabled that would recognize customary adoption in the civil code. This is a major change in constitutional law because it would not only recognize the two current forms of legal systems like common law and civil law, but it lays the beginning in Canada of recognition for Indigenous law as a separate but integrated legal system.

There is a great need for customary adoption within Aboriginal communities because children have multiple issues related to lack of parental right for the adoptive parents. There are issues related to this both individually and collectively. Individually because a child’s fundamental rights are not being protected; what is in the best interest of the child to stable and loving relationships. Should the child exist moved about between foster families and used as a pawn between two different legal systems? These customary adoptions are simply not easily recognized by the western legal system even thought they are still practised very frequently by many Indigenous peoples in Canada. The Inuit in northern Quebec are a prime example of Indigenous peoples who still practice customary adoption. Other issues which affect the individual are the possibilities where the biological parents may return and demand before a court and judge the return of a child or children. Because this Indigenous legal system is not recognized, the judge could return the child. When adoptive parents try using the Canadian state to obtain services to which they are entitled for their child, they often experience grave administrative difficulties. Other practical issues include trying to sign the child up for school; questions about legal authority; questions about child allowances which cannot be paid to the adoptive parents; situations of if the child dies or the adoptive parents dies who receives death benefits and inheritance. Since the parental connection is not legally established the rights of the child and parent are ignored and go unprotected. Collectively the non-recognition forces this form of traditional practice onto the margins and oppresses its continuation because it becomes too difficult to practice. Essentially the practice becomes extinct and dies out.

There are a number of positive points to the proposed law in Quebec because it allows Aboriginal communities to create their own formal system about how to regulate customary adoption. The decisions are left with the Indigenous community and their authority. The law will not define the affects of an adoption, but will require the Authority to define the affects like alimonies or support. It makes it easier to obtain approval and reduces many of the legal costs associated with lawyers and courts that are often incurred when navigating between both systems.

The less attractive element is that provincial child welfare agencies are mandated to be involved. The child welfare agency must approve these adoptions when a child has been involved with the Child and Family Services system. This allows a government agency to interfere with the Indigenous legal systems. They might interfere even though they have little understanding of this system. Dr Otis has a concern that even though it might be in the best interest and welfare of the child some children may be prevented from being adopted.  

Dr Otis also discussed the constitutional effect customary adoption may have. Because Indigenous legal questions are a federal responsibility then technically provinces would have little ability to extensively regulate customary adoption apart from minor recognition and procedures. It could force province to recognize aboriginal rights and would constrain provinces on how far they may regulate traditional Aboriginal practices.

To Learn More (Podcast & Interview)

http://archive.org/details/TraditionalAboriginalCustomaryAdoption

http://archive.org/download/TraditionalAboriginalCustomaryAdoption/OtisCustomaryAdoptionEnglishMixdown.mp3

Citations

Preserving the History of Aboriginal Institutional Development in Winnipeg

Indian & Métis Friendship Centre, Winnipeg

I had an opportunity to speak with researchers Darrell Chippaway and Larry Morrisette about their work cataloguing and preserving the history of Aboriginal organizations in Winnipeg. This is a SSHRC funded project combining the expertise of the University of Manitoba, the University of Winnipeg, Aboriginal Community Groups and organizations and various Elders. The researchers including Kathy Mallett, Evelyn Peters and John Loxley are attempting to gather the reports, records, meeting minutes, notes and photos from as far back as the 1960s Aboriginal institutions. Many of the principal Aboriginal organizations started in the 1960s, but because they have been attempting to build their programming they have not put resources to documenting their past. The Western Scientific empiric-historical method of writing about history often excludes histories that have not been written. This preservation of the archives of these organizations will show the development of Aboriginal agency within our great city.

We spent time discussing the history of the school of Children of the Earth, the Winnipeg Indian and the Métis Friendship Center (started in 1958 and run by a Board of non-Aboriginal peoples (Moonyas)). The ignoring of urban Aboriginal people by too many researchers (often searching for the last exotic tribe for the kernels of past truth) is being rectified by this collective of academics. 

To Learn More (Podcast & Interview)

http://archive.org/download/UrbanAboriginalHistoryProjectMixdown/urban%20aboriginal%20history%20project%20mixdown.mp3 

Hunger Strike Protester: Kim Edwards Fighting for the Rights of Children in Child Welfare

This is an interview with Kim Edwards who is fighting for the Human Rights of children involved with child welfare system in Manitoba. Kim is the Godmother of Phoenix Sinclair, the little girl killed by her mother Samantha Kematch, and her mother's boyfriend, Karl McKay under terrible conditions of physical and mental abuse.

Kim has not been eating anything for the past 56 days only taking water, and some coffee and soda. She has asked that a Royal Commission be called to investigate the services that are offered or not offered to families involved with the CFS system. There is currently a provincial inquiry into Phoenix's case, which started last fall in 2012. Testimony has been given by many witnesses showing the failings of the system. It has been heard that social workers frequently lost track of the girl and failed to keep tabs on her and her family and nothing to stop the abuse. http://www.phoenixsinclairinquiry.ca/

Kim feels the commission is biased and will not produce real transformation that will protect all children in Manitoba. She has a sense that the commission will sweep under the rug any real chance for change. This is why Kim started her hunger strike so the terrible manner the system functions can be better understood and hopefully altered.  Kim has been sleeping in the open at the Manitoba legislature asking that the name of Phoenix be removed from the commission of inquiry so a wider investigation may take place.

The use of the hunger strike is an interesting method to gain attention and moral persuasion to fight without physical violence for a cause you believe in. Kim has a strong belief that there is an inherent structural violence in the Child and Family services system that even normal and well intentioned peoples cannot overcome. The nation-state makes a very poor parent; there is little love, nor emotional security that the state can provide to a child which is needed in their growth as human beings. I have had the opportunity to attend a couple of days at the hearings and my sense was there was a general lack of responsibility and accountability. There were no witnesses willing to say it was my fault, my role had these consequences; that I will stand and be counted. It is a shame that we have been unable to use the inquiry to find real solutions to the CFS not only for Phoenix but all children. There seems to be an entire industry built around CFS and the watching of abuse. It is perhaps the age we live in but the lack of accountability is telling. I had the opportunity to talk to a number of social workers and semi-independent agencies who are attempting to meet the needs of their people outside of the legislation. Many feel the current legislation is not intended to protect children and families, but the government from liable and fault.

While many see the CFS as an Aboriginal issue, it has very wide repercussions; from lower GDP, broken families, high costs, higher taxes, slower learning in schools, great social ills; it seems that we have come to a point of immobility; the inability to move forward or even to the side.  In the idea of the Wars of Influence, there exists a long term war occurring between the state and Aboriginal peoples. How many causalities are we willing to see before we commence real discussion about a system that responds to the needs of communities and families holistically. In any war of attrition, real solutions or the end only come about when one or both side decides enough is enough and too much blood has been spilled. While some may say it unfair to see CFS, the state and Aboriginal peoples in a war of influence on this issue, there are certainly larger issues at stake. Kim is a simple pawn within that larger fight, Phoenix is a pawn. It is about control and sovereignty. Is the state ready to hand over complete autonomy to Aboriginal CFS agencies and let them devise their own rules? If you viewed CFS and the state as an occupying power related to other wars such as the 2^nd Iraq War between the US, Sunni and Shiite Muslims is the concept of a War of Influence existing with a low level of violence possible? Many First Nations people view the CFS as so heavy handed that good will between communities has been destroyed. I know of no family in Manitoba that if they were told CFS was coming to their home that panic would not set in. There is generalized fear of CFS no matter what your socio-economic status. It is perhaps time for CFS to take lessons from policing and create community based programs that build relationships.

To Learn more (podcast & interview)
https://archive.org/details/KimEdwardsMixdown

https://ia600909.us.archive.org/17/items/KimEdwardsMixdown/kim%20edwards%20mixdown.mp3

Citations

A Call To Action - Centering Anishinaabeg Studies Understanding the World through Stories

I had a long conversation with Dr Niigaan James Sinclair who has helped edit the book Centering Anishinaabeg Studies Understanding the World through Stories. There were three editors in Jill Doerfler, Niigaanwewidam James Sinclair and Heidi Kiiwetinepinesiik Stark. The book follows the 3 Rs type of teaching. In this case the book is divided in chapters entitled Roots, Relationships, Revelation, Resistance,  and Reflection. These are action verb words that attempt to create ripples through out the world reflecting the Anishinaabeg world view. While this is not the definite way of viewing Anishnaabeg peoples it offers a major compilation for Anishinaabe studies.

This book is not only primarily for students of Anishinaabeg studies, but is a gift of stories to non-Anishinaabe peoples as well. The stories should be seen as calls to action concerning world-views and our relationships. The relationship not only concern people, but all of creation from the bear, moose and all animals.These stories are according the Niigaan, a gift to people to change the world about them.  He finds the use of story represents a action based world view which asks us to better ourselves and our views concerning creation.

For Niigaan this is a very political book about our conceptions in science, math, and literature. I hope you enjoy. tapwe.

 
To Learn More (Podcast) 
http://archive.org/download/DrNiigananJamesSinclair/DrJamesSinclairMixdownMainShow.mp3 
http://archive.org/details/DrNiigananJamesSinclair 

The following is taken from the Michigan State University Press. 
For the Anishinaabeg people, who span a vast geographic region from the Great Lakes to the Plains and beyond, stories are vessels of knowledge. They are bagijiganan, offerings of the possibilities within Anishinaabeg life. Existing along a broad narrative spectrum, from aadizookaanag (traditional or sacred narratives) to dibaajimowinan (histories and news)—as well as everything in between—storytelling is one of the central practices and methods of individual and community existence.

Red Revolution: Indigenous Anthem, A Song for National Aboriginal Day

The Indigenous Revolution will be a long and slow event that will take many years and incredibly it will not be a violent revolution. It will be a revolution of the mind. It seems that Aboriginal peoples in Canada may have attained a critical mass in their demands for Human Rights. As Louis Riel said it will be the artists who will awaken my people. This song is not about Cree people, Anishnaabe people, Inuit or Métis but the common cause of all Canadians. The philosophy of Indigenous peoples offers a means to all peoples to create a better world. Vine Deloria wrote the Western world would not face defeat in war or battle, but the philosophy which guides the west will be defeated by the holistic Indigenous thought. It will be the Indigenous thought which will allow the flowering of all human beings as valuable members of society.

All revolutions take a spark, something to ignite them; to push them forward. While song is not the usual spark I hope that it will offer words of comfort. I suspect that it must be a charismatic individual that will offer self sacrifice. This individual must be above reproach so when they are attacked those attacks will ring hollow.

Aboriginal authors for the past forty years have been writing about colonialism and its devastating effects on Aboriginals. Among the first books was one that profoundly impacted the way Aboriginals and Canadians see themselves and their condition: The Only Good Indian (Waubageshig, 1972).

This was a revolutionary book. Waubageshig, in an effort to force Canadian society to wake up to the terrible suffering of Aboriginals in Canada, wrote about the works of Frantz Fanon (1925-1961), which have become the “handbooks of revolutionaries throughout the third world.” Waubageshig explains Fanon’s theory of decolonization in stages.

According to Fanon, the first stage of colonization-decolonization is traditional Aboriginal culture. It is conservative, and innovation in both technology and society generally moves very slowly. Social values and norms are in accordance with the natural environment (Waubageshig, 1972, 65-66).

Stage two comes with the arrival of the settlers. Their arrival creates a very volatile social structure with the introduction of a “new breed of men” and technology. For the settlers and Natives, it is a time of great innovation although generally the Native loses out in any power struggles over the long term. These power struggles often involve violence between Natives and settlers, as Natives attempt to maintain their status and culture. Settlers attempt to impose their culture and create status for themselves in this new land. Over time, more and more of them arrive, giving more weight to their culture and military/economic power (Waubageshig, 1972, 66).

With stage three, there is a dichotomy in relations between Natives and settlers. The new economic and social power is in the hands of the settlers. Natives are often exploited legally, economically, and politically. They are not seen as being human, but as the “Other.” They have become rejected as inferior and forced to occupy low-status positions. Violence is less pronounced, but often takes verbal and socially structured forms. In the third stage, a Native bourgeoisie has also developed and is given multiple responsibilities in administering and controlling other Natives. This bourgeoisie assumes most of the outward appearances of the settlers, except for skin colour (Waubageshig, 1972, 67).

The fourth stage is the use of violence by the Natives. This stage is perhaps the most difficult to reach. According to Waubageshig, prior to decolonization, there is a noticeable increase in the crime rate and violence among Natives. The Native culture also enjoys a revival with traditional dances and songs, as rites of the Native’s religion are performed more. Eventually, this idea of the “Other” takes hold among the Natives, whereby the settler becomes the Other. It is not the Native bourgeoisie who is the prime instigator of decolonization, but rather the peasants. The peasants have almost nothing to lose through violence and much to gain. Eventually, the bourgeoisie’s intellectuals identify with the peasants, their own people. The latter will lead the revolution towards “its nationalistic outcome; which is stage five of the theory” (Waubageshig, 1972, 67).

Waubageshig then lays out how the Canadian situation meets many of the requirements of Fanon’s theory, thus providing a wake-up call to the 1970s system of treating Aboriginals. Waubageshig says: “Indians will have the opportunity to adequately gauge the limits of peaceful negotiations. Then it will be possible to discern if decolonization will occur and if so, whether or not it would be a violent process” (Waubageshig, 1972, 67). Under the Canadian system, many Aboriginals (but not all[1]) have been unwilling to use excessive violence when demanding their rights over the past 40 years. Instead, very pragmatic Aboriginal leaders have used public desire for justice and fairness to make political and economic gains against colonialism. Many Aboriginals still believe this process has not gone fast enough and have advocated concrete action against the Canadian state (Chief Gilbert Whiteduck, personal communication, February 7, 2007). At the same time, Waubageshig does not believe that Canadian Aboriginals are willing to use any large-scale violence to achieve their ends (p. 83). Perhaps, this is due to their philosophy of life or because they see the benefits of negotiation and talking within an increasingly pluralistic society that is more and more willing to allow difference.

The need to decolonize Aboriginals and their communities is widely accepted by almost all Aboriginal philosophers and leaders. Battiste and Henderson have suggested that acceptance of Eurocentric thought process will eventually result in a single world centre (2000, 21). They feel, as do others such as Kennedy (1989) and Dimont (1962), that even North America wholly relies upon Europe for much of its knowledge and understanding. The problem for Battiste and Henderson is that “as a theory it [Western worldview] postulates the superiority of Europeans over non-Europeans. It is built on a set of assumptions and beliefs that educated and unusually unprejudiced Europeans and North Americans habitually accept as true, as supported by “the facts,” or as “reality” ”(Battiste & Henderson, 2000, 21). The Universal Declaration of Human Rights demands difference of opinion and life.

Tapwe

---

 [1] May 18, 2010 there was a firebomb attack by “Native radicals” (FFFC-Ottawa) on a Royalbank in the Ottawa region before the G8 and G20 summits to be held in Canada that summer denouncing the stealing of land by “colonial British Columbia and the RBC” for the winter Olympics (FFFC, 2010).

A Sacred Journey For Future Generations: Marching for Human Rights



Nancy Greyeyes, Winston Wuttunee
& Robert-Falcon Ouellette
Earth Day Celebrations
Thunderbird House, Winnipeg MB

21 April 2013







Nancy Cycil Greyeyes originally a marcher with A Sacred Journey For Future Generations (under the guidance of Bruce McKenzie)  is now walking with another group Journey for Earth going into the populated areas of Ontario. These groups have been marching from Stanley Mission (Saskatchewan) to Toronto to Ottawa; a trek of over 3450 km between March 16-June 21.   



In an interview with Nancy Cycil Greyeyes (Cree) from Muskeg Lake Cree First Nation we talk about why she has put her life on hold to march to Ottawa. She is concerned about Idle No more and the lack of consultation that federal government has used to pass laws which she terms illegal. She feel that there is an illegality in the governments actions in passing Bill C-45 which will lead to the destruction of the environment, because there was no free and informed consent on the part of First Nations people. Nancy talks about how it will be the seven generation who will have it hardest because when the water can no longer be used or you can no longer feed yourself on the land, that generation will have nothing. We had our conversation during the groups arrival in Winnipeg on April 22, 2013 during earth Day celebrations. They had marched from Central Park to the Forks (Oneda Circle for a ceremony) and on to Thunderbird House where a feast was held late into the night. We talked beside Winston Wuttunee (Cree Elder) and Arden Ogg (photo taken Arden).

I asked Nancy about Idle No More (INM) and wanted to know if she felt that INM had made an error in talking about treaty. Many Canadians see the idea of treaty as special rights and some are very opposed to treaty for this reason. I asked should INM have been talking about Human Rights translate the terms into something that the average Canadian can understand. Nancy said "treaty is not just about the land, between men it is between all of creation. We have Treaty with the animals, the moose, the birds, the water, the land. We have broken our part of the Treaties" and we will suffer for breaking the Treaties. This is why Nancy walks.

Why is it that Natives March? Why do they not stay at home and protest, why do they walk thousands of km to go and see the "Great White Father"? As an anthropologist this is perhaps the most interesting aspect of INM. Instead of having a riot and destroying property Natives they walk and bring an angry message based founded on peace about promises that have not been respected and the injustice of the system. In 2010 I walked with Michele Audette and her Marche AMUM (Quebec City to Ottawa) marching for changes in the Indian Act and the rights of women and the children. I have interviewed Leo Bastawang about his March4Justice (2012) and the Indian Act as a colonial piece of legislation or the The Journey of Nishiyuu (2013) from the Cree community of Whapmagoostui walked to Ottawa inspired about INM and Bill C-45. 

As the Indigenous peoples we continue to march and demand justice through action. 



Sacred Journey Walkers
on the banks of The Assiniboine River.
16/04/2013 Idle No More
photo by Nancy Greyeyes



To Learn More (podcast)

http://archive.org/download/NancyGreyeyesASacredWalkForGenerationsApril212013Interview/NancyGreyeyes27June2013.mp3 

The incredible moment George VI met Canadian Indians who presented him with their favourite picture of 'Big White Mother' Queen Victoria

In celebration or remembrance of Queen Victoria Day in Canada. I invite you to see this article from the Mail about King George VI who met some First Nations in Canada on his first trip as King to Canada in 1939. The photo is dated May 26. He was shown a picture of Queen Victoria (his Kokoum-grandmother). The two chiefs greeting the King are also wearing treaty medals as well as one is wearing a treaty uniform given to chief who had signed treaty.

There are many things to reflect on this day concerning the history of this day and it importance to the relations between the Aboriginal peoples of Canada and settlers societies.

The Mail from England calls the Indigenous peoples Indians and not First Nations, it is their term not mine. So Happy Victoria Day.

Winston Wuttunee, A Life of Music and Spirit: The Early Years

Winston Wuttunee &
Robert-Falcon Ouellette
University of Manitoba

Cree Elder Winston Wuttunee was in the studio and completed a series of interviews about music, spirituality. Here is a discussion of his early life as a musician and the events which shaped him as a human and allowed him to grow spiritually as a human being.

Resume:
Winston initially talks about music and how young Aboriginal Cree youth traditionally would learn music in the family in his time. Winston's father was the farm instructor at the local IRS. A place that Winston refused to say the name out loud. Winston's father was born in 1892 and was well educated having earned a grade 12 education at the IRS. His family was eventually moved to Battleford when Winston was only 2. The family did not speak English at home for they only spoke Cree, but he sure did learn English quickly. His father soon started a business of a livery stable (horse repair shop). After that he created another Business selling water and delivering water from house to house for 75¢ a barrel. Whenever he would come home after work he would empty his pockets full of coins and Winston's uncles Bill and Noel would then come over and help him count the coins. The family become quite well off and eventually Winston's father would start selling and delivering ice from house to house. 

Winston and my father (James Ouelette as recorded on the birth certificate and with Indian Affairs but he always used Ouellette) would fight side by side against the other Moonyas children. They were very smart because they needed to be. They were able to run extremely quick. They would place rock piles around the streets in corners in order to defend themselves against the Moonyas (white) children. I asked if there was some racism at that time period and Winston there was just some racism Robert but a lot. Even though there was racism in the town from the RCMP and others, still members of the family were popular in school and they were able to take roles of responsibly like speaking at assemblies, music or defending fellow Neechi, brothers and sisters. “We were able to take these roles because we are Wuttunee descended from chiefs, it is in our blood.” Wuttunee means Golden Eagle Feather.

Winston also told more stories about North Battleford and the old times when he was growing up. Winston also discussed the environment and the role that Moonyas culture has taken in destroying the land that we live on and air we breathe!

Winston is a 2013 winner of an Indspire award for his work as an elder and in spirituality. This is for many the Noble prizes of the Aboriginal peoples in Canada.

To Learn More (podcast)

https://archive.org/details/WinstonWuttuneePartIMixdown  

Citations

Jail Baby: Stories about Children Born in Prison

This is a conversation with Hope McIntyre concerning her latest play Jail Baby co-written with Cairn Moore. It presents the life of character Jasmine, a composite fictional protagonist demonstrating the lives of women who are in prison and who have or who are about to give birth to children in prison. Jail Baby was created in partnership with the Elizabeth Fry Society of Manitoba after recognizing the need to share the stories of incarcerated women and women moving in and out of the justice system. Work and research was conducted over 3 years with actual women incarcerated in Alberta and Manitoba. Hope and Cairn held workshops with participants that allowed the research and discussion to be frank and worthy of presenting the stories of incarcerated women. 

While it is not just an Aboriginal story, 1/3 of all women in prison are Aboriginal and it is a too common experience in various segments of society. Activist Sel Burrow feels that prison should be the final answer to issues of poverty, racism and social conditions that too many of these women face. The interesting work of Hope and Cairn is the idea that while in prison rehabilitation needs to occur in order to break the negative support groups that congregate around these women, replacing them with positive support groups.  At the completion of the writing of the play the women who participated were given the chance to review the work, make comments, offer input and act out various scenes. During the production of the play (May 16-23, 2013) many of the women will be present, and there will be a chance to discuss directly with the actors and women afterwards.

Taken from Sarasvàti Productions

Jasmine bursts into the world unlike your typical new born child and is anointed a “jail baby.” Born in prison, raised by a mother who revolves in and out of the correctional system, tossed in and out of foster care, Jasmine is destined to become one of society’s monsters. When she finds herself pregnant and facing her most serious charge yet, Jasmine is horrified at the thought of having her unborn child repeat her life of despair.

Through a series of hilarious parodies, the myths of prison life for incarcerated women are presented and weaved together with Jasmine’s journey. From bad prison B movies to Kangaroo Court, the ensemble of characters turn common beliefs on their heads in order to make the audience question their preconceptions of criminalized women.

Jail Baby

World Premiere
by Hope McIntyre and Cairn Moore
with Nan Fewchuk and Marsha Knight
May 16-26, 2013
Asper Centre for Theatre and Film
(at the University of Winnipeg, 400 Colony Street)
Directed by Ann Hodges
Set/Costume Design by Abigail Myers
Lighting Design by Dean Cowieson
Sound Design by Chris Coyne
Stage Manager Matthew Lagacé
Featuring: Ashley Chartrand, Melanie Dean, Shannon Guile, Daina Leitold, Megan McArton, Tracey Nepinak and Cory Wojcik.

To Learn More (Interview and Podcast)https://archive.org/details/HopeMcintryeMixdown 
https://ia601704.us.archive.org/1/items/HopeMcintryeMixdown/hope%20mcintrye%20mixdown%20.mp3 


Citations

Everyone need kindness and some more than others

I was in Calgary during Easter. While I was there I decided to go out and visit the hip neighbourhood of Kensington Village. I enjoyed my evening going to the local Pub having a good meal and good conversation which some interesting characters. When I left at 11PM it was cool -7C (19F). As I walked to the Rail station for the LRT I passed two slow moving men. I noticed on passing that one had a Native Pride hat. As I went by they asked if I had any money to get them to their reserve of the Siksika Nation. I flipped them a dollar and kept walking, but by about half a block away I had the opportunity to think about the two men. One was very old at least over 65 walking labouredly with a cane the other was middle age and looked very poor. It was clearly that they were homeless and it was impossible for them to make it back to the reserve that night and no one would pick them up for hitchhiking.