Pathways to Prosperity 2017: Building Bridges between Indigenous and Immigrant Communities

2017/11/29 Leave a comment

Not able to attend this conference and session but some interesting presentations available at the links below.

My faves: IRCC presentation on the process of engaging Indigenous peoples in the new citizenship guide (explaining in part why it is taking so long) and the Vancouver and Winnipeg examples of what communities are doing on the ground:

Historically there has been little effort to bring together immigrant and indigenous communities, and to promote harmonious relations between these groups. Rather than gaining knowledge of indigenous history and culture, immigrants have often either been uninformed or presented with misinformation and stereotypes. This session focuses on strategies that can be implemented to remedy this situation and create mutual understanding, including several notable promising practices that are being used in various locations across the country to build bridges between indigenous and immigrant communities.

  • Authentic Sustainable Relationships: A Vancouver Model (Download Presentation) (Video – Coming Soon)Kory Wilson, Executive Director, Indigenous Initiatives and Partnerships, British Columbia Institute of Technology

  • Colonial Persuasions: Sovereignty as the Limit of Reconciliation Education for New Canadians (Download Presentation) (Video – Coming Soon)Kevin FitzMaurice, Associate Professor, Department of Indigenous Studies, University of Sudbury

  • Building Bridges: Promoting a Harmonious Relationship between Indigenous People and Newcomers in Winnipeg (Download Presentation) (Video – Coming Soon)Abdikheir Ahmed, Director, Immigration Partnership Winnipeg, and Maria Morrison, Coordinator, Citizen Equity Committee of the City of Winnipeg

  • Citizenship and the Truth & Reconciliation Commission (Download Presentation) (Video – Coming Soon)Alec Attfield, Director General, Citizenship Branch, Immigration, Refugees and Citizenship Canada (IRCC)

via Pathways to Prosperity 2017 National Conference – Canada’s Place in the World: Innovation in Immigration Research, Policy, and Practice – Pathways to Prosperity: Canada

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A guide: Think before you appropriate

2017/11/29 Leave a comment

Interesting guide developed by the Intellectual Property Issues in Cultural Heritage (IPinCH) project led by George Nicholas of Simon Fraser :

To mark this latest appropriation [Victoria Secret] , I felt it was time to recirculate a guide that was developed by the Intellectual Property Issues in Cultural Heritage (IPinCH) project, a project I led that explores and facilitates fair and equitable exchanges of knowledge relating to heritage.

In response to the frequent instances of appropriation in the news relating to the fashion industry, members of the IPinCH team produced “Think Before You Appropriate: A Guide for Creators and Designers.”

Taking a practical and pragmatic approach by posing a series of questions to consider, this guide unpacks important questions about cultural appropriation. It provides advice to designers and marketers on why and how to avoid misappropriation and underlines the mutual benefits of responsible collaborations with Indigenous artists and communities.

The lead developer on the guide was Dr. Solen Roth, with illustrations by Eric Simons. Roth has done extensive research on Indigenous cultural heritage and commercial products, especially in Canada’s Northwest Coast.

The guide has much broader applications than just fashion. To note just two instances, it’s been used by one book author to help him decide whether to contact First Nations groups to discuss using their mythology in a children’s book, and by a potter who manufactured Japanese-inspired ceramics.

As my colleagues and I have found, many First Nations and Native Americans are willing to share their culture, and are open to conversations with product developers. Reaching out and consulting can lead to fruitful collaborations and mutually beneficial results.

Here are some excerpts from the guide:

The costs and risks of misappropriation:

For you and your company:

  • Discrepancies between your practices, on the one hand, and the values you want to be associated with, on the other
  • Negative campaigns and calls to boycott your business
  • Costs of removing or modifying a line of products, both online and in stores
  • Lawsuits and other legal challenges

For Indigenous artists and communities:

  • Reinforcement of stereotypes that are the source of discrimination
  • Misrepresentation of Indigenous peoples and their cultural expressions, undermining efforts to educate the public about their histories and culture
  • Heightened competition for artists and artisans who have been developing these cultural expressions, generation after generation

The benefits of a responsible collaboration:

To you and your company:

  • Less risk of your products causing offence or harm to Indigenous artists and communities, and less risk to your personal or company credibility
  • Cultural richness and relevance from higher-quality renditions and more culturally informed interpretations of that cultural heritage
  • Opening your business to the market of the artists’ networks and communities
  • Brand association with progressive efforts to counter stereotypes about Indigenous peoples

To Indigenous artists and communities:

  • Opportunities to counter stereotypes to a broad audience and consumer base
  • Opportunities for public education about history and culture at a wider scale
  • Heightened public recognition of community heritage
  • Artist exposure to a wider audience
  • Increased economic resources to support individual livelihoods, as well as community efforts to ensure cultural perpetuation

Before designing your product or garment ask:

  1. Does my project truly require the use of Indigenous cultural heritage?
  2. Am I basing my work on accurate knowledge and representations of Indigenous peoples and their cultural heritage?
  3. Am I sure that my work in no way reproduces stereotypes about Indigenous peoples?
  4. Am I sure that my work does not show disrespect for the beliefs and world views of the Indigenous peoples whose cultural heritage inspires me?
  5. Does my work reflect a deep and original reinterpretation of elements from various sources of inspiration, or does it rely on the copying or imitation of existing Indigenous works or styles?
  6. If I embark on a project that is inspired by Indigenous cultural heritage, what steps will I take to ensure that it leads me to a respectful and responsible collaboration?

via A guide: Think before you appropriate

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Kaleidoscope: How a Ukrainian dance ignited a debate on cultural appropriation

2017/11/28 Leave a comment

Latest cultural appropriation debate but one leading to conversations:

Six young men dance arm-in-arm, stomping as they move in a tight, precise circle.

The men kneel and clap as a dozen female dancers float and swirl and kick across the stage at a recent rehearsal in their Saskatoon studio.

This Ukrainian folk dance is called the Holubka. It’s familiar territory for the dancers and their bouncing, gesticulating choreographer, Serhij Koroliuk.Some have said it’s never OK for Ukrainians to dance powwow. Pewapsconias, founder and CEO of Neeched Up Games, doesn’t go that far — her point is that this particular performance was disrespectful to Indigenous people.

That August night at Folkfest, Pewapsconias and her sister had enjoyed the dances and food at other pavilions, and hoped to do the same at the Ukrainian.

When Kaleidoscope began, Pewapsconias, an active member of the Indigenous Poet’s Society, said everything changed.

Pewapsconias noticed when a blanket containing flags of many immigrant nations was unfolded on stage, neither flag for Treaty Six nor the Métis Nation — the Indigenous jurisdictions on which the City of Saskatoon sits — was represented. The Indigenous dance costumes were partly plastic.

​Pewapsconias noted that for decades, First Nations people were banned from dancing powwow and performing their spiritual ceremonies.

It was part of a massive effort to eradicate Indigenous culture that included residential schools, the pass system and the Sixties Scoop.

She and her family are finally reclaiming their culture, so she was shocked to see non-Indigenous people taking liberties with their traditions.

“It just immediately went from having a fun, OK night to feeling powerless, feeling angry,” she said.

“I feel this way. The people I’m with feel this way. I need to share this on social media and call this out. So that’s what I did.”

Some on social media accused the dance group of using Indigenous culture as entertainment. But others defended the dancers saying critics were too sensitive.

A love letter to Canada

 Koroliuk hasn’t spoken publicly about this controversy until now.

He created Kaleidoscope as a love letter to Canada on his 10th anniversary of becoming a citizen. His dancers have performed this same routine several times in Saskatoon and around the world to standing ovations. He said people of all cultures including Indigenous have thanked the group for reaching out to their culture.

Koroliuk calls himself “a made in Ukraine Canadian.”

He was born just one generation after a genocide called the Holodomor in which millions of Ukrainians were intentionally starved to death by Soviet leader Josef Stalin.

So he was particularly hurt to see the online comments calling him a colonizer and accusing him of cultural appropriation.

“Shocked. The simple answer is I was shocked. So were my dancers,” he said.

“I thought I was contributing in this way and expressing my gratitude but I felt like I was outcasted and saying ‘This is not your place.'”

‘Coming from a place of goodness’

Caught in the middle of the controversy was Don Speidel of Buffalo Boy Productions.Speidel, who has spent his life trying to bridge the gap between Indigenous cultures and the rest of society, offered advice to Koroliuk when the dance was first created more than a decade ago.

Many criticized Speidel for “approving” the dance, but others say Koroliuk took liberties and should have consulted more. Still others saw the dance as imperfect but applauded the effort to honour Indigenous cultures.

Speidel, who has travelled the world conducting ceremonies, including a recent honouring of late-singer Gord Downie in Ottawa, said he doesn’t want to point fingers at anyone — he’d rather figure out ways to bring people together.

He said he understands the frustration of young Indigenous people who are often finding their voice through social media. He also sees the efforts being made by non-Indigenous people, even if the execution doesn’t match the intent.

He said the key is for everyone to respect each other.

“When you want authentic engagement, you might be prepared to take that relationship to a whole other level.”

“It’s really about that idea of coming from a place of goodness.”

Reconciliation begins with conversation

That relationship-building has already begun.

Koroliuk and Pewapsconias met earlier this fall and agreed to take the stage together in Saskatoon on Wednesday.

Koroliuk has put Kaleidoscope on hold. He said he didn’t intend to cause pain but knows that the dance did.

He wants to work with Indigenous experts and hopes they can find a way to honour First Nations people.

“I’m puzzled and definitely I will have to address it differently,” he said. “Many hurt was done to First Nations people. I recognize that. We all live side by side. Let’s be good friends and neighbours. Let’s build this great country together.”

Pewapsconias also wants to learn more. She said she never meant to hurt anyone, but knows the Facebook posts did.

She said reconciliation begins with conversation — sometimes those are awkward, sometimes painful.

“I hope good things come from this and we’re able to leave the table being able to shake each other’s hand and give each other the respect they deserve,” she said. “because we’re all human.”

via Kaleidoscope: How a Ukrainian dance ignited a debate on cultural appropriation | CBC News

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Who gets to be Metis? As more people self-identify, critics call out opportunists

2017/11/25 Leave a comment

Interesting account of the debates and divisions over Métis identity:

The scent of burning sage lingers in the air as drummers begin a song of welcome. They are traditions dating back centuries, but on this Sunday afternoon the ceremony opens a gathering of one of the country’s youngest Aboriginal groups — the two-year-old Wobtegwa Métis clan.

The meeting, held in a high school auditorium, has brought together members from a corner of Quebec stretching northeast from Montreal past Quebec City and south to the United States border. Some of those present have long known of their Indigenous roots; for others the discovery has come recently. But they have all come together to push for government recognition of their rights.

“This clan is sovereign on its territory,” Yves Cordeau, band chief for the Lac-Mégantic region informs the group.

If the claim comes as news to many in Quebec, it’s because the province’s Métis awakening is recent. Raynald Robichaud, the Wobtegwa’s clan chief, says even members of his own family discouraged him from returning to his Aboriginal roots. “We knew we had a great-grandmother who was aboriginal, but our family absolutely did not want to talk about it, because they were afraid,” he says. “For us now, the fear is gone, and people are coming back.”

Yves Cordeau poses during a break in the meeting for the Wobtegwa aboriginal community, a new Metis group that is trying to attract new members in Sherbrooke, Quebec November 19, 2017.

According to the latest census numbers, make that coming back in droves. Between 2006 and 2016 the number of Métis increased by 51 per cent, with the most pronounced spikes in Quebec and the Atlantic provinces. Demographers say natural growth explains only a fraction of this increase. “Put simply, more people are newly identifying as Aboriginal on the census,” states Statistics Canada’s report.

Checking a box on a census or connecting to family heritage is one thing. But as groups like the Wobtegwa lay claim to special services and territorial rights — in some cases, the same land as other Aboriginal groups — a backlash to the influx of new Métis is emerging. Some critics question the motivation of those who “become” Métis, and the impact of their activism on more established groups. Others question the right to self-identify at all.

Last month, for example, two professors posted a scathing piece on “self-indigenization,” or “becoming” Indigenous, on the website The Conversation. The “meteoric rise” of Métis in eastern Canada, wrote Darryl Leroux, of St. Mary’s University in Halifax, and Adam Gaudry, of the University of Alberta, is mostly due to white Québécois and Acadians using “long-ago ancestors to reimagine a ‘Métis’ identity.” These new Métis are “deeply invested in the settler status quo,” they added, and could undermine the sovereignty of First Nations in Quebec and the Maritimes.

Leroux, Gaudry and organizations representing western Métis maintain that mixed ancestry alone does not make one Métis. True Métis — as recognized by the Constitution as one of Canada’s three aboriginal groups — must have roots in Manitoba’s historic Red River settlement, they say. That can include Métis all the way west to British Columbia and into Ontario, but not as far east as Quebec and the Maritimes.

Chris Andersen, dean of the University of Alberta faculty of native studies, shares that view. The wave of people identifying as Métis because they have one or two Indigenous ancestors somewhere in their family tree do a disservice to “legitimately Indigenous people” who have been separated from their communities and are trying to reconnect, he says. “Métis identity is not a soup kitchen. It’s not open for people to come whenever they feel some hunger for belonging.”

The impression that Métis identity is there for the taking is in part because of the Supreme Court of Canada. Two key decisions — Powley in 2003 and Daniels in 2016 — were seen to expand the scope of who is considered Métis. Powley, which involved members of a Métis community near Sault Ste. Marie, Ont., established a three-part test to determine Métis status in order to assert Aboriginal rights under the Constitution. The court ruled that one must identify as a Métis person; be a member of a present-day Métis community; and, have ties to a historic Métis community.

After Powley, new Métis groups sprung up in eastern Canada, but so far none have managed to have their Aboriginal rights recognized by a court. The Daniels decision, however, which recognized the Métis as “Indians” to whom the federal government has a fiduciary duty, contained a paragraph that breathed new life into their aspirations.

“There is no consensus on who is considered Métis or a non-status Indian, nor need there be,” the court wrote. “Cultural and ethnic labels do not lend themselves to neat boundaries. ‘Métis’ can refer to the historic Métis community in Manitoba’s Red River Settlement or it can be used as a general term for anyone with mixed European and Aboriginal heritage.” For eastern Métis, proof of the latter is enough. Their organizations typically accept anyone who can provide a genealogical chart showing an Indigenous ancestor.

Denis Gagnon, a professor at Université de Saint-Boniface in Winnipeg and former Canada Research Chair on Métis identity, says those in the west who claim they are “the only real Métis” are hypocritical. They fail to acknowledge how their own ranks have swollen in the last 15 years. “Every day I meet people who have a Métis card but do not have the culture,” he says. “They know a little bit of history. The expression they use is that they are non-practicing. It’s like a religion.”

Undoubtedly, part of the draw of Indigenous identity is the rights and benefits it is seen to confer. The meeting of the Wobtegwa grew lively when discussion turned to which stores accept their membership cards and deduct the provincial sales tax. News that the Wal-Mart in Lac-Mégantic accepts the cards caused a stir, but others reported most other shops yielded no discount. Cordeau explained that members would have to be patient until the federal government or the courts officially recognize their Aboriginal status. And he warned a woman who said she had her new car delivered to a First Nations reserve to avoid paying tax that she could be tracked down for fraud.

Georges Champagne, who says he joined the Wobtegwa because his family has Algonquin roots, has more basic needs than saving money on a new car. He opens his mouth wide to show a discoloured molar. “I’ve got a rotten tooth, but I can’t get it removed because it costs too much,” he says, explaining that his treatment involves putting an aspirin on the tooth to dull the pain. He hopes official recognition by Ottawa will provide dental benefits like those offered to First Nations and Inuit people.

Gagnon acknowledges that some of the people claiming Métis status in Quebec may be opportunists. But in an interview he says he believes others “are proud of their identity of mixed ancestry … and now they are fighting for their rights. It’s legitimate.”

His position is forcefully rejected by St. Mary’s University’s Leroux, who in a September lecture at the Université de Montréal called the existence of a distinct Quebec Métis people “a myth.” He accused Gagnon and other like-minded researchers of “rewriting history” and “creating an Aboriginal identity for a colonizing people.”

In his interview with National Post, Gagnon counters that Leroux is spreading “hatred” toward eastern Métis.

Relations are hardly more cordial between eastern Métis and their First Nations cousins. In Nova Scotia, Greg Burke, chief of the Bras d’Or Lake Métis Nation, says his group’s 250 members and the thousands of other Nova Scotia Métis deserve the same benefits as the province’s Mi’kmaq. He belittles Mi’kmaq reserves as “welfare states” and says Mi’kmaq leaders claim exclusive Aboriginal rights in Nova Scotia because they do not want to share the millions they receive from Ottawa. “This is all about money at the end of the day,” he says.

Some eastern Métis have gone so far as to present themselves as the true descendants of Canada’s first inhabitants.  In a 2007 presentation to Quebec’s Bouchard-Taylor commission, Métis organizations from Gaspé and the Eastern Townships described themselves as “the only direct descendants of Quebec’s First Peoples.” They said “the most miserable” were forced onto reserves, where they succumbed to disease, but the Métis took to the bush and “refused to die on ‘your’ reserves.” It is a message echoed by Cordeau at the Wobtegwa meeting, who describes First Nations people as victims of forced immigration onto reserves. “We decided not to. We are still standing,” he tells the 90 people in attendance.

Ghislain Picard, Assembly of First Nations regional chief for Quebec, is not surprised the census shows more people claiming an Aboriginal identity in this era of reconciliation. “People want to find their identity. It is a very human reflex to want to trace your origins. In that sense it is a good sign,” he says. But he foresees conflict if Métis groups take it further and lay claim to land. “If the territory is claimed by more than one group, it doesn’t help our cause,” he says.

The phenomenon of indigenization is not all about claiming land or seeking tax breaks, of course. In her book Becoming Indian, Circe Sturm examines a similar trend in the United States, where the 2010 census recorded 577,000 more people identifying as Cherokee than there were members of the three federally recognized Cherokee tribes. What drove this new identification, she found in her interviews, was not economics.

“It’s almost a conversion narrative,” says Strum, an anthropology professor at the University of Texas at Austin. “Their life before was empty of meaning. They felt isolated. They felt wrapped up in the modern condition. There is a nostalgic longing for what being tribal means.”

Also important is the “pull of indigeneity,” she says, which can be romanticized by people troubled by the historic mistreatment of Native Americans. “If you look at this settler-colonial history and you look at the dispossession of Indigenous people by white folks, which side do you want to be on? If they have multiple ancestry, they want to claim the side that makes them feel like they have an original relationship with the land and don’t have to be guilty for being here.”

Monique Tremblay came to the Wobtegwa meeting to sign up for a membership card after recently learning from a cousin that she has an Aboriginal ancestor four generations back. She sheepishly admits that as youngsters in Gaspé, she and her friends did not think well of the native people living on a nearby reserve. Today, she says, times have changed. “People think more highly of Aboriginals,” she says, “because we see that there were a lot of things done in the past that were not right.”

via National Post

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Douglas Todd: Who decides the land is ‘sacred’?

2017/11/20 Leave a comment

Todd on the Ktunaxa/Jumbo Glacier case:

Ktunaxa elder Chris Luke Sr. lives in B.C.’s Purcell Mountains, about 1,000 kilometres east of Vancouver. He doesn’t speak English and he knows how to keep his silence.

Still, Luke is a powerful man.

For eight years, the elder’s religious vision has seized the attention of Canada’s top courts, demanding the focus of hundreds of lawyers, judges, civil servants and politicians.

Their work became necessary because Luke said he had an epiphany in 2004 — which he did not reveal to his people until 2009 ­— that the grizzly bears that inhabit a large chunk of public land in the Purcells are sacred, divine protectors.

As a result, Luke’s small tribal group entered into years of hard political negotiations with the B.C. government, which turned into a precedent-setting court case against developers of a ski resort called Jumbo Glacier.

The case, which Luke and his people lost this month in the Supreme Court of Canada, not only raised profound questions about Canada’s commitment to protect religious freedom, it opened a bigger cans of worms. It highlighted philosophical, ethical, anthropological and religious issues.

Four of the broad questions from Luke’s case are: Who decides what is “sacred?” Are religious beliefs static? Is Indigenous spirituality monolithic? Do aboriginals consistently respect the land?

In the case, known as “Ktunaxa Nation versus British Columbia,” the elder was put forward as the sole source of religious truth.

“The record is clear that the Ktunaxa (believe) only certain members of the community, knowledge-keepers, possess information about spiritual values, and that only Mr. Luke could speak to these matters,” wrote the judges.

The Supreme Court of Canada agreed the Ktunaxa were “sincere” in following Luke’s vision of the “Grizzly Bear Spirit.” But the judges noted the Ktunaxa had believed for less than a decade that the grizzly territory they call Qat’muk was of utmost spiritual significance.

The judges concluded timing didn’t matter, though. “Whether this belief is ancient or recent plays no part in our analysis. The Charter protects all sincere religious beliefs and practices, old or new.”

In other words, Canadian courts are obliged to take seriously almost anybody who convinces their followers that land in B.C., or anywhere, is absolutely sacred.

Theoretically, Luke could have been a New Age guru from, say, Los Angeles, who persuaded a group to “sincerely” believe parts of Saskatchewan, or Mississauga, were untouchable. The potential is high for arbitrariness.

Even though the Ktunaxa lost their case, two of nine Supreme Court judges (and many aboriginals and their supporters) believe the majority made a mistake in one of the reasons they refused to stop the ski development for religious reasons.

In general, I tend not to champion giant ski resorts, nor shopping malls nor casinos, whether on public, private or Aboriginal land. Like many Canadians, I also strongly support reconciliation with Canada’s Indigenous populations, along with the treaty process.

The Supreme Court of Canada agreed the Ktunaxa were ‘sincere’ in following their elder’s vision of the ‘Grizzly Bear Spirit.’ But the judges noted the Ktunaxa had believed for less than a decade that the grizzly territory in the Purcell Mountains was of utmost spiritual significance. Determining ‘sacredness’ is subjective, and the courts justifiably don’t want to take a stand on it.

But, with the Ktunaxa case, it’s hard not to think the majority of judges were more reality-based than the dissenters.

One of the flaws in the Ktunaxa lawyers’ arguments was in the definition of sacred. Who decides what is sacred? And what rights does that give those who claim it?

The court concluded understandings of “sacred” are subjective. In a pluralistic society, one person’s sacred is another person’s profane.

So, instead of legally protecting a physical place or object that some claim sacred, the only thing Canada’s courts rightly felt justified in guarding is religious expression (which includes giving Sikhs the right to carry kirpans, or ceremonial knives).

Beyond the legal angles, which are many, the Ktunaxa case also brings up many broad religious issues, including about whether faiths are static.

Though many think religions such as Christianity or Islam are set in stone when they’re founded, many other believe they change over time. The Ktunaxa case inadvertently confirmed how a group’s theology can dramatically evolve, since the court found no evidence they believed in the “Grizzly Bear Spirit” before contact with Europeans.

The case also touches on the question: Are Canadian Indigenous beliefs monolithic?

The two dissenting judges seemed to assume so, with Judge Michael Moldaver saying things such as, “There is an inextricable link between spirituality and land in Indigenous religious traditions.”

But no judge mentioned the wide religious diversity among Canada’s 1.7 million Indigenous people, including that two of three are Christian. That includes many Ktunaxa.

Dream Catchers: How Mainstream America Discovered Native Spirituality, by Philip Jenkins, is one of many books describing how eclectic and syncretistic Indigenous spirituality has been, including in the way such things as smudging rituals have been loosely borrowed and adapted.

We cannot assume religious uniformity among Indigenous people or anyone else, even though the dissenting judge appeared to do so — somewhat naively, romantically.

Canadian scholar Rod Preece’s Animals and Nature has detailed hundreds of ways North American Indigenous people have through the centuries mistreated the land and animals.

That includes the way Prairie natives killed thousands of buffalo at a time, wasting their meat, sometimes just taking their tongues. It also entails recent events, such as the Inuit hunter on his snowmobile who chased 162 wolves to their deaths and B.C. aboriginals joining non-Aboriginals in overfishing.

North American aboriginals often ambivalent approach to nature also suggests itself when tribal groups erect unsightly billboards and casinos on what is supposedly “sacred” land, along with huge commercial developments, such as the new Tsawwassen mall.

Such troublesome realities, however, didn’t stop Judge Moldaver from playing the role of a religion expert when he insisted Aboriginals are unique in their firm belief physical things are sacred.

That’s unlike those who follow “Judeo-Christian faiths,” Moldaver claimed, “where the divine is considered to be supernatural.”

Thousands of religion scholars would disagree with the judge’s generalization. They might cite the Christian theology of “incarnation,” which teaches God is embedded in every natural thing, not to mention the commitment of Jews and Muslims to their holy lands.

Moldaver’s awkward attempts at theology serve as a reminder of why Canadian courts have decided never to rule on what is religiously “orthodox.”

To be fair, the dissenting judge was trying in his way to further the valuable process of reconciliation with Canada’s aboriginals.

But the majority of judges went ahead and actually did so: By clarifying that ostensibly political claims about who controls public land cannot be made on religious grounds.

via Douglas Todd: Who decides the land is ‘sacred’? | Vancouver Sun

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Why Indigenous Languages Should Be Taught Alongside French and English

2017/11/18 Leave a comment

Chelsea Vowel makes the case (the practicalities will be a challenge):

There are constitutional protections and billions of dollars of funding for Canada’s two official languages, but what of the languages of the original peoples on these lands? I’m not suggesting that all 70 Indigenous languages be made mandatory and offered in every corner of this country. Instead, we need to be looking at supporting these languages where they exist, on the lands whence they originate. In Iqaluit, that would be Inuktitut, while in Halifax it would be Mi’kmaq. Each province and territory should pass an Official Languages Act recognizing the Indigenous languages that originate in those areas, and bolster this recognition with funding to ensure language transmission continues in schools, workplaces, and government. Incentivizing second-language learning in an Indigenous language could be done by hiring speakers in daycares, schools, and public service positions.

It often feels as though we are being asked to justify the continuing existence of our languages to a Canadian audience who may not value them. I believe we need to remind Canada that Indigenous languages are an Aboriginal right, enshrined in section 35 of the Constitution, as well as an inherent right — to speak and pass on our languages — that is recognized internationally by the United Nations Declaration on Indigenous Peoples (UNDRIP), which Canada has officially adopted. What we need now is an implementation of those rights, supported with adequate funding.

Everyone stands to gain. Embedded within our languages are cultural concepts that have the potential to give all Canadians a deeper understanding of our place in relation to the world around us. Our languages have been systematically devalued for generations out of a misplaced sense of their inferiority. Yet many of the concepts currently being explored by Western medicine, environmentalism, and the humanities are foundational within Indigenous cultures and languages. Holistic health and teachings, understandings of interconnectedness with human and non-human beings, and ways of being in good relation with one another are all described in our various Indigenous languages.

Public perception has a powerful impact on policy, and when Canadians are told that Indigenous languages are on the rise, this obscures just how desperate the situation is. Twenty-four of the Indigenous languages listed in the census have less than 200 speakers each, and if what we truly need are highly fluent speakers, then even these numbers are likely inflated. Even among the so-called robust languages — Cree, Inuktitut, and Ojibway — language loss is speeding up.

We can and must start planning to offer these languages alongside English and French throughout the country. Don’t let a rosy reading of the statistics lull you into a false sense of security. In 10 years, we will once again count the number of speakers of Indigenous languages in Canada. Without immediate, robust, and heartfelt intervention, language decline will be irreversible. As someone who has fought hard to access and reclaim her own Cree language, I am asking Canadians to recognize that we are at a tipping point. Please, support us, and come learn with us.

via Why Indigenous Languages Should Be Taught Alongside French and English – Chatelaine

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Dalhousie student criticizes ‘anti-Canadian’ student-union motion – The Globe and Mail

2017/11/02 Leave a comment

The alternative, and IMO more balanced view, to the activists featured in ’Our existence is our resistance’: How young women of colour took to the forefront of social activism in Halifax:

A student at Dalhousie University is speaking out against what she calls an “anti-Canadian” motion passed by the school’s student union, saying it has ignited racial tensions on campus.

Mehak Saini said Monday she’s standing up for voices silenced during an acrimonious debate that engulfed the Halifax university after the student union pulled out of Canada 150 celebrations in solidarity with Indigenous Peoples.

 “As an immigrant, I celebrate this country and its values and the freedom of speech,” said Saini, who immigrated to Brampton, Ont., from northern India when she was nine years old. “I’m proud of this country.”

Student leader Masuma Khan tabled a motion to opt out of Canada Day festivities, calling the celebration an act of ongoing colonialism.

In response to criticism, the student council executive said on social media she would not stand with “privileged white people,” or be proud of “over 400 years of genocide,” with the hashtag “whitefragilitycankissmyass.”

Khan’s comments sparked controversy and prompted a complaint against her, which the university has since dropped, in part due to concerns about violent and hateful messages she was receiving.

Many people on campus and beyond defended Khan’s freedom of expression and political speech, including the Ontario Civil Liberties Association and a group of 25 law professors from Dalhousie’s Schulich School of Law.

But Saini said some students disagreed with Khan but refrained from voicing their dissent out of fear of being labelled a racist.

“She’s using discrimination and power as a tool to silence us,” she said in an interview. “There is no place for racism, period. Not from a minority, not from a majority.”

Saini added: “We should criticize the past and colonialism. But to criticize a whole race and say they can kiss your ass is not the way to go about it.”

The second-year physics student is calling on the Dalhousie Student Union to hold a new election for the position of vice-president academic and external, which Khan currently holds.

Saini has penned an open letter to the university ombudsman entitled “Not My VP,” which now has 42 signatures.

The letter outlines her position against Khan, who she says “blatantly insulted the entire race of white people.”

“Not only did she disrespect the student body by suggesting an anti-Canadian motion, but also she then attacked an entire race of students by implying that all white people are fragile in nature,” Saini said in the letter.

“Being an immigrant, I found the ban on celebrating Canada Day a violation of the rights of students to celebrate the country that has provided them with a great life, an excellent education, world-class facilities, and their individualistic freedom of expression.”

Khan said she already went through an impeachment process in September and the council voted to keep her.

“I’m not going to say a student can’t do this because I want to encourage students to hold their representatives accountable,” she said.

However, Khan said she is baffled that the student union’s support of Indigenous People could be construed as “anti-Canadian.”

“Standing in solidarity with Indigenous People is the last thing from being anti-Canadian,” she said. “What I have said is anti-white supremacy.”

As a daughter of immigrants, Khan said she recognizes that she has been afforded privileges in Canada and that “this land has given me so much.”

“But it’s important to recognize that immigrants themselves are given more privileges than the Indigenous People of this land,” she said. “We flee from war, we flee from unsafe places. We come here to find safety but there is a whole community that doesn’t have safety.”

While Saini said she is open to criticism about Canada’s past, she said she worries that the tone of the debate could legitimize racist speech or create division between students of different backgrounds.

“There is no compassion, there is no unification, there is just division between us,” she said. “I want to be on the side of love and compassion and unification. I don’t want to be on the side of division and hatred and bigotry or discrimination.”

Saini added: “This fight is for equality for all regardless of your colour, ethnicity or religion.”

Source: Dalhousie student criticizes ‘anti-Canadian’ student-union motion – The Globe and Mail

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The Daily — Aboriginal peoples in Canada: Key results from the 2016 Census

2017/10/27 Leave a comment

The Daily’s summary of the Census findings regarding Indigenous peoples (assume StatsCan will eventually shift to that term):

Today, Statistics Canada is releasing its first results on First Nations people, Métis and Inuit from the 2016 Census of Population. Information about past and future releases from the census can be found through the 2016 Census Program release schedule.

Aboriginal peoples have lived in what is now Canada long before the arrival of the first European settlers. Indeed, the history of Canada would be incomplete without the stories of First Nations people, Métis and Inuit. The same is true of its future.

Past censuses have emphasized two key characteristics of the Aboriginal population: that Aboriginal peoples are both young in age and growing in number. The 2016 Census reaffirmed these trends. New data also reveal both the changing nature and the diversity of the First Nations, Métis and Inuit populations.

In 2016, there were 1,673,785 Aboriginal people in Canada, accounting for 4.9% of the total population. This was up from 3.8% in 2006 and 2.8% in 1996.

Since 2006, the Aboriginal population has grown by 42.5%—more than four times the growth rate of the non-Aboriginal population over the same period. According to population projections, the number of Aboriginal people will continue to grow quickly. In the next two decades, the Aboriginal population is likely to exceed 2.5 million persons.

Two main factors have contributed to the growing Aboriginal population: the first is natural growth, which includes increased life expectancy and relatively high fertility rates; the second factor relates to changes in self-reported identification. Put simply, more people are newly identifying as Aboriginal on the census—a continuation of a trend over time.

The First Nations, Métis and Inuit populations continue to be significantly younger than the non-Aboriginal population, with proportionally more children and youth and fewer seniors. However, they too are aging—in 2016, those 65 years of age and older accounted for a larger share of the Aboriginal population than in the past.

The data provide a portrait of the rich diversity of First Nations, Métis and Inuit populations. More than 70 Aboriginal languages were reported in the 2016 Census. Growth was observed in the Aboriginal population in urban areas, as well as First Nations people living on reserve and Inuit in Inuit Nunangat. Aboriginal children were more likely to live in a variety of family settings, such as multi-generational homes, where both parents and grandparents are present.

Rapid population growth among First Nations people, Métis and Inuit

The Aboriginal peoples of Canada—First Nations people, Métis and Inuit—include a diverse range of histories, cultures and languages.

The First Nations population—including both those who are registered or treaty Indians under the Indian Act and those who are not—grew by 39.3% from 2006 to reach 977,230 people in 2016.

The Métis population (587,545) had the largest increase of any of the groups over the 10-year span, rising 51.2% from 2006 to 2016.

The Inuit population (65,025) grew by 29.1% from 2006 to 2016.

The Aboriginal population is young but also aging

The Aboriginal population is young. The average age of the Aboriginal population was 32.1 years in 2016—almost a decade younger than the non-Aboriginal population (40.9 years).

Chart 1  Chart 1: Share (in percentage) of the population aged 0 to 14 years and 65 years and over by Aboriginal identity, Canada, 2016
Share (in percentage) of the population aged 0 to 14 years and 65 years and over by Aboriginal identity, Canada, 2016

Chart 1: Share (in percentage) of the population aged 0 to 14 years and 65 years and over by Aboriginal identity, Canada, 2016

As shown in the 2016 Census release on age and sex, seniors outnumbered children for the first time in Canada. This was not the case among Aboriginal peoples.

Around one-third of First Nations people (29.2%) were 14 years of age or younger in 2016—over four times the proportion of those 65 years of age and older (6.4%). For Métis, 22.3% of the population was 14 years of age or younger, compared with 8.7% who were 65 years of age and older. Among Inuit, one-third (33.0%) were 14 years of age or younger, while 4.7% were 65 years of age and older.

While the Aboriginal population is younger than the rest of the population in Canada, it is also aging. In 2006, 4.8% of the Aboriginal population was 65 years of age and older; by 2016, this proportion had risen to 7.3%. According to population projections, the proportion of the First Nations, Métis and Inuit populations 65 years of age and older could more than double by 2036.

First Nations population growing both on and off reserve

First Nations people possess a rich cultural heritage of diverse languages, histories and homelands. There are more than 600 unique First Nations/Indian Bands in Canada. The First Nations population includes those who are members of a First Nation/Indian Band and those who are not, as well as those with and without registered or treaty Indian status under the Indian Act.

The number of First Nations people with registered or treaty Indian status rose by 30.8% from 2006 to 2016. There were 744,855 First Nations people with registered or treaty Indian status in 2016, accounting for just over three-quarters (76.2%) of the First Nations population. The other 23.8%, which did not have registered or treaty Indian status, has grown by 75.1% since 2006 to 232,375 people in 2016.

Among the 744,855 First Nations people with registered or treaty Indian status, 44.2% lived on reserve in 2016, while the rest of the population lived off reserve. There was growth for both on reserve (+12.8%) and off reserve (+49.1%) First Nations populations from 2006 to 2016.

Over half of First Nations people live in the western provinces

The First Nations population was concentrated in the western provinces, with more than half of First Nations people living in British Columbia (17.7%), Alberta (14.0%), Manitoba (13.4%) and Saskatchewan (11.7%). By comparison, 30.3% of the non-Aboriginal population lived in the western provinces.

Almost one-quarter (24.2%) of the First Nations population lived in Ontario, the largest share among the provinces, while 9.5% lived in Quebec.

A further 7.5% of the First Nations population lived in the Atlantic provinces and 2.1% lived in the territories.

While First Nations people accounted for 2.8% of the total population of Canada, they accounted for one-tenth of the population in Saskatchewan (10.7%) and Manitoba (10.5%), and almost one-third of the population in the Northwest Territories (32.1%).

First Nations people accounted for a smaller share of the population in Quebec (1.2%), Ontario (1.8%) and the Atlantic provinces (3.2%).

Chart 2  Chart 2: First Nations population by provinces and territories, Canada, 2016
First Nations population by provinces and territories, Canada, 2016

Chart 2: First Nations population by provinces and territories, Canada, 2016

First Nations population doubles in Atlantic Canada

While the First Nations population in the Atlantic provinces is relatively small (73,655 or 7.5% of the total First Nations population), it more than doubled (+101.6%) from 2006 to 2016. A significant part of this increase most likely stemmed from changes in self-reported identification, that is, people newly identifying as First Nations on the census.

Over this 10-year period, the First Nations population grew by 48.7% in Ontario and 37.5% in Quebec.

While the First Nations population grew at the slowest pace in Western Canada (+32.2%), the region saw the largest total increase in the First Nations population (+134,550) in Canada.

Ontario has the largest Métis population

Métis hold a unique cultural and historic place among the Aboriginal peoples in Canada, with distinct traditions, culture and language (Michif). Today, the Métis population is present in every province, territory and city in Canada.

There were 587,545 Métis in Canada in 2016, accounting for 1.7% of the total population.

Most (80.3%) of the Métis population lived in Ontario and the western provinces. For the first time, Ontario had the largest Métis population in Canada at 120,585, up 64.3% from 2006 and accounting for one-fifth (20.5%) of the total Métis population.

The Métis population grew by 32.9% in the western provinces from 2006 to 2016, to 351,020 people.

Alberta had the largest Métis population in the western provinces, accounting for 19.5% of the total Métis population. About the same number of Métis lived in Manitoba and British Columbia (15.2%), while Saskatchewan was home to 9.9% of the Métis population.

There were 69,360 Métis living in Quebec in 2016, accounting for 11.8% of the total Métis population. Meanwhile, 7.2% of the Métis population lived in the Atlantic provinces and 0.8% lived in the territories.

Chart 3  Chart 3: Métis population by provinces and territories, Canada, 2016
Métis population by provinces and territories, Canada, 2016

Chart 3: Métis population by provinces and territories, Canada, 2016

The Métis population grew at the fastest pace in Quebec (+149.2%) and the Atlantic provinces (+124.3%) from 2006 to 2016. Meanwhile, the Métis population grew by 64.3% in Ontario and by 32.9% in the western provinces. In the territories, the size of the Métis population was relatively unchanged from 10 years earlier.

Nearly two-thirds of Métis live in a metropolitan area

Of the three Aboriginal groups, Métis were the most likely to live in a city, with 62.6% living in a metropolitan area of at least 30,000 people.

There were eight metropolitan areas with a population of more than 10,000 Métis in 2016: Winnipeg, Edmonton, Vancouver, Calgary, Ottawa–Gatineau, Montréal, Toronto and Saskatoon. Combined, these areas accounted for just over one-third (34.0%) of the entire Métis population.

Winnipeg had the largest Métis population at 52,130 in 2016, up 28.0% from a decade earlier.

Almost three-quarters of Inuit live in Inuit Nunangat

Inuit are the original people of the North American Arctic. In Canada, Inuit have inhabited communities stretching from the westernmost Arctic to the eastern shores of Newfoundland and Labrador for uncounted generations. This area, known as Inuit Nunangat, refers not only to the land, but also to the surrounding water and ice, which Inuit consider to be integral to their culture and way of life. For more information, please visit the Inuit Tapiriit Kanatami website.

There were 65,025 Inuit in Canada in 2016, up 29.1% from 2006. Close to three-quarters (72.8%) of Inuit lived in Inuit Nunangat.

Map 1  Thumbnail for map 1: Inuit population by residence inside or outside Inuit Nunangat, 2016
Inuit population by residence inside or outside Inuit Nunangat, 2016

Thumbnail for map 1: Inuit population by residence inside or outside Inuit Nunangat, 2016

Among Inuit in Inuit Nunangat, the majority (63.7% or 30,140) lived in Nunavut in 2016, while one-quarter (24.9%) lived in Nunavik, whose communities encircle the western, northern and northeastern coastlines of Quebec. Another 6.6% lived in the Inuvialuit region, which is located in the Western Arctic, while 4.8% lived in the communities of Nunatsiavut, along the northeastern coast of Newfoundland and Labrador.

Chart 4  Chart 4: Inuit population by Inuit area of residence, 2006 and 2016
Inuit population by Inuit area of residence, 2006 and 2016

Chart 4: Inuit population by Inuit area of residence, 2006 and 2016

Inuit population growing inside and outside Inuit Nunangat

From 2006 to 2016, the Inuit population grew by 20.1% inside Inuit Nunangat. Outside of Inuit Nunangat, the Inuit population grew by 61.9%.

Among the four regions of Inuit Nunangat, the Inuit population grew the fastest in Nunavik (+23.3%) and Nunavut (+22.5%) over the 10-year period. In Nunatsiavut, the Inuit population grew by 6.0%, while in the Inuvialuit region the population was relatively unchanged.

Outside of Inuit Nunangat, the highest proportion of Inuit lived in the Atlantic provinces (30.6%). Most Inuit in the Atlantic provinces lived in Newfoundland and Labrador (23.5%), which accounted for almost one-quarter of the population of Inuit outside of Inuit Nunangat.

Over one in five Inuit (21.8%) outside of Inuit Nunangat lived in Ontario, while 28.7% lived in the western provinces. Just over 1in 10 (12.1%) lived in Quebec, while 6.8% lived in the Northwest Territories (not including the Inuvialuit region) and Yukon.

Many Inuit, outside of those living in Inuit Nunangat, lived in a city. Outside of Inuit Nunangat, 56.2% of Inuit lived in a metropolitan area of at least 30,000 people. Of Inuit living outside of Inuit Nunangat, the largest Inuit populations were in Ottawa–Gatineau (1,280), Edmonton (1,110) and Montréal (975).

The Aboriginal population living in metropolitan areas is growing

The increase in the urban population of Aboriginal peoples has been taking place for decades in Canada. This change has often been misunderstood simply as the movement by First Nations people away from reserves and into cities. In fact, the First Nations population continues to grow both on and off reserve.

Like the overall population growth of First Nations people, Métis and Inuit, the urbanization of Aboriginal peoples in Canada is due to multiple factors—including demographic growth, mobility and changing patterns of self-reported identity.

In 2016, 867,415 Aboriginal people lived in a metropolitan area of at least 30,000 people, accounting for over half (51.8%) of the total Aboriginal population. From 2006 to 2016, the number of Aboriginal people living in a metropolitan area of this size increased by 59.7%.

The census metropolitan areas (CMAs) of Winnipeg (92,810), Edmonton (76,205), Vancouver (61,460) and Toronto (46,315) had the largest Aboriginal populations. Among all CMAs, Aboriginal people accounted for the highest proportion of the population in Thunder Bay (12.7%), Winnipeg (12.2%) and Saskatoon (10.9%).

Chart 5  Chart 5: Number of First Nations people, Métis and Inuit by selected census metropolitan areas, 2016
Number of First Nations people, Métis and Inuit by selected census metropolitan areas, 2016

Chart 5: Number of First Nations people, Métis and Inuit by selected census metropolitan areas, 2016

The Aboriginal population more than doubled in seven CMAs from 2006 to 2016: St. John’s, Halifax, Moncton, Québec, Saguenay, Sherbrooke and Barrie. Among all CMAs, the Aboriginal population grew the fastest in St. John’s (+237.3%), Halifax (+199.0%) and Moncton (+197.9%).

Over the same period, Aboriginal population growth was slowest in Regina (+26.4%), Winnipeg (+37.1%) and Saskatoon (+45.4%). However, even in Regina, where Aboriginal population growth was the slowest among all CMAs, the Aboriginal population grew at a faster pace than the non-Aboriginal population.

Aboriginal children more likely to live in a family with at least one grandparent

Understanding the characteristics of young children aged 0 to 4 years is important, as early childhood experiences influence not only current but also future well-being.

There were 145,645 Aboriginal children aged 0 to 4 years enumerated in the 2016 Census, accounting for 8.7% of the total Aboriginal population. Of this group, 60.1% lived with two parents.

Just over one-third (34.0%) of Aboriginal children aged 0 to 4 years lived with a lone parent. First Nations children aged 0 to 4 years (38.9%) were the most likely to live with a lone parent, followed by Métis (25.5%) and Inuit (26.5%) children in the same age group. However, many children living with a lone parent also lived with grandparent(s). In 2016, 10.5% of Aboriginal children aged 0 to 4 were living with a lone parent and grandparent(s).

About one in six (17.9%) Aboriginal children aged 0 to 4 lived with grandparent(s) in 2016, either with a parent present or without. Inuit children in this age group were most likely to live with grandparent(s) (22.8%), followed by First Nations (21.2%) and Métis (10.5%) children.

For more information on the family characteristics of young Aboriginal children, see the article “Diverse family characteristics of Aboriginal children aged 0 to 4“.

More than 70 Aboriginal languages reported

Language both shapes and is shaped by the culture to which it belongs. Aboriginal languages—grouped into 12 language families—have been central to the history of First Nations people, Métis and Inuit in Canada and continue to play a vital role to this day.

There is a great diversity of Aboriginal languages in Canada. There were more than 70 distinct Aboriginal languages reported in the 2016 Census, more than 30 of which had at least 500 speakers.

There were 260,550 Aboriginal people who could speak an Aboriginal language in 2016, up 3.1% from 2006.

In general, the number of First Nations people, Métis and Inuit who could speak an Aboriginal language was higher than the number with an Aboriginal mother tongue. This suggests that people are learning an Aboriginal language as a second language.

The article “The Aboriginal languages of First Nations people, Métis and Inuit” contains more information on the diversity of Aboriginal languages in Canada.

Source: The Daily — Aboriginal peoples in Canada: Key results from the 2016 Census

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ICYMI: Halloween stores starting to get the ‘appropriation’ message

2017/10/17 Leave a comment

Hard to see this being that being a priority issue for most Indigenous peoples given other more pressing concerns but interesting nevertheless to see how legitimate concerns over representation trickle down:

Halloween costume stores seem to be getting the message about cultural appropriation, but some are still stocking offensive costumes, says an Indigenous social media activist.

Chippewa woman Alicia BigCanoe’s social media campaign, #IAmNotACostume, has been spreading awareness for several years about how costumes depicting Indigenous stereotypes during Halloween negatively affect First Nations, Métis and Inuit people.

“[I feel] a little bit of anxiety around [Halloween], especially knowing that children see these images and First Nations, Inuit and Métis children still see themselves being romanticized in these costumes,” she said.

However, this year is little different, she said.

“The intensity is not as strong as it has been in previous years. I think that’s because of the amount of spotlight that has been put on this issue. It seems that as each year passes more and more folks are starting to ask questions,” said BigCanoe, who posts a picture of herself yearly in traditional Indigenous garb, along with her #IAmNotACostume hashtag.

Beginnings of change

Some costume stores say they’re doing their best to make sure their costumes are inclusive and don’t appropriate from Indigenous and other cultures.

“People want Pocahontas costumes, people want Mexican ponchos, people want stuff that really isn’t appropriate,” said Alana Sambey, manager of Malabar Limited in downtown Toronto.

In the two years Sambey has been stocking Malabar for Halloween, she said she has actively put a hold on purchasing products that appropriate other cultures.

“People need to recognize that it is in fact culture, not costume,” Sambey said.

“I think it’s really important that people do not wear for costume or for fun something that is from a culture that is not their own because it dehumanizes that culture,” she added.

The manager from the LaSalle, Que., location of Halloween Depot, a corporate chain, told CBC he is not stocking his shelves with costumes that appropriate Indigenous cultures this year.

Across the country in Kelowna, B.C., Deborah Lawless, store manager of Halloween Alley — another line of franchised stores — said her location is also not stocking Indigenous costumes this year, although she noted they have in the past.

“We have a lot of respect for different cultures and this should be a fun time of year for everyone,” said Lawless.

Not all stores agree

In Peterborough, Ont., a staff member from the local costume shop K&C Costumes confirmed by phone the shop carries “Native American” costumes for men, women and children.

CBC called another store in Vancouver to inquire whether it was stocking Indigenous costumes.

“We sell everything. We’re a costume store,” said the manager of the Vancouver Costume Store.

A staff member from a local costume store in Guelph, Ont., said it carries Indigenous costume items, including tomahawks, spears, and bows and arrows.

Algonquin teen Maddie Resmer said she and her friends went to a Spirit Halloween store in Kitchener, Ont., in September.

There, the 17-year-old found six full costumes based on Indigenous stereotypes that left her both enraged and heartbroken.

The costumes were labelled with the names “Native American Princess,” “Indian Warrior” and “Noble Warrior,” but Resmer said the worst offender, “Reservation Royalty,” left a particularly bad impression on her.

“No Native child wishes to spend their life on the reservation that imprisoned their ancestors, and yet they have no choice. They boil their drinking water, they walk 35 kilometres to get to school, they watch their friends, family, community members fade away into alcoholism, abuse, and suicide — this is the way of the Canadian reservation,” said Resmer.

“There is no ‘reservation royalty.'”

Franchisee’s choice

A pop-up location for a different Spirit Halloween location in downtown Toronto displayed no Indigenous costumes on the walls.

The store manager, who said she has been told by her head office not to identify herself to media, confirmed to CBC the store would not be stocking its shelves with Indigenous-based costumes this season.

Another staff member told CBC the store had trouble in the past with displays of Indigenous-based costumes being repeatedly torn down.

Spirit Halloween’s head office was not available for comment by phone and did not respond to email requests by CBC about the costumes found in the Kitchener location.

However, it did send CBC a statement in 2016 about the Indigenous costumes they carry.

“Since 1983, at Spirit Halloween, we have offered a wide and balanced range of Halloween costumes that are inspired by, celebrate and appreciate numerous cultures, make-believe themes and literary figures,” a spokesperson from the company said in a statement.

“We have not directed any of our Spirit Halloween stores to remove Indigenous-themed costumes from our shelves, nor do we plan to have these costumes removed.”

Source: Halloween stores starting to get the ‘appropriation’ message – CBC News | Indigenous

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Christie Blatchford: Toronto school board declares war on ‘chief’ and all sense 

2017/10/12 Leave a comment

Blatchford has a point (apart from the opening two paras):

If there were any doubt, there is no more: Canada is the stupidest country ever.

The evidence, already all around, is now irrefutable.

The Toronto District School Board, in its efforts to remain ahead of the Ontario government curve on all gender-cultural-political sensitivities, is not only contenting itself with following Education Minister Mitzie Hunter’s directive of early this year to review all potentially indigenous-offensive team names and mascots, but also has declared war on the word “chief.”

“I can confirm that the title ‘chief’ is being phased out in various departments at the TDSB,” board spokesman Ryan Bird told Postmedia in an email Tuesday.

“It’s part of the ongoing work that the school board does through the TDSB’s Aboriginal Education Centre with regards to Truth and Reconciliation (Commission, or the TRC, which produced its massive final report in 2015).”

While apparently some key titles at the board were changed a few years ago, such as chief financial officer, among the recent casualties is the sign on the door to the office of Chief Caretaker Karen Griffith at Glenview Public School in the city’s affluent north end.

There, last week, staff noticed that the word “chief” had been blacked out on the door.

(Apparently, no thought or consideration had been given to how students of colour might react to the notion that a bad sign could be simply blacked out, and whether this is tantamount to cultural erasure.)

Presumably, board chair John Malloy will have to review and correct his C.V., where he is still described as former Chief Student Achievement Officer for the provincial education ministry.

Presumably, the board’s chief technology officer and chief information officer and chief social worker will all have to do the same. Etc., etc.

Attempts to find out precisely where in the TRC’s Calls to Action section there is any cry for the de-chiefing of the language in Canadian schools went unanswered. The board spokesman, Bird, tried hard on Postmedia’s behalf to get someone to respond but to no avail.

The best he could do, he said, was to suggest that the move didn’t necessarily come out of the TRC itself, but was “an aspect of a larger conversation staff have had” since the report was issued. Bird said he consulted with a TDSB elder who told him that probably “every Aboriginal person has been referred to as ‘chief’” in a derogatory way at some point in his or her life.

But the fact of the matter is that the word is Latin in origin and comes from the Latin “caput,” meaning head or leader, via the French, where chef is short for chef de cuisine, or boss of the kitchen.

If many people understand that caricatures such as Chief Wahoo, the mascot of the Cleveland Indians, might be offensive to Indigenous ears and eyes, it’s a struggle to get the notion that a non-Indigenous word such as “chief” is equally insulting.

Bird said the remaining board staff with offensive titles were notified verbally last month. Because there’s no formal motion or document describing corrective action, it’s impossible to know what precisely staff were told to do.

Source: Christie Blatchford: Toronto school board declares war on ‘chief’ and all sense | National Post

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