Land Acknowledgement

1

AAgenda

• Elder Welcome – Jackie Bromley

• Introduction – Julie• Incorporating Land Acknowledgement into Janes Walk

• Calgary Foundation’s Reconciliation Journey• Land Acknowledgement information and resources

• Sharing & Listening Circle

2

AElder Jackie Bromley• Awo-taan Healing Lodge Cultural Leader and

Blackfoot Elder Jackie Bromley of the Blood/Kainai Nation, teaches the women the seven sacred teachings of wisdom, truth, humility, courage, honesty, respect and love. She also smudges and counsels the women while teaching them how to pray.

• Awo Taan Healing Lodge Society provides wholistic support and guidance to women and children from all cultures. The shelter consists of 32 beds that operate 24 hours a day, 7 days a week, with emergency counselors on call 24 hours a day.

• We are thankful to Jackie for sharing her teachings with us today!

3

AIntroduction - Julie

• Jane’s Walk is an international weekend of free neighbourhood walking tours. Volunteer-designed and -led. On wide range of themes for contemporary city life. Pretty much whatever volunteers want to share through a walking conversation.

• In May 2018, our 11th year of the festival in Calgary, we asked our volunteer leaders to add a Land Acknowledgement to their introduction.

• Why? • Calgary Foundation’s commitment to Reconciliation, as you’ll hear about

today.• Jane’s Walk so meaningfully situated to contribute.

• Highly local• A ‘slow’ festival• A personal and shared experience

• Jane’s Walk is an international weekend of free neighbourhood walking tours. Volunteer-

designed and led. On wide range of themes for contemporary city life. Pretty much whatever

volunteers want to share through a walking conversation. Urban planning, neighbourhood

stories, living with urban wildlife, street safety, cycle tracks, why suburbs are boring for

teenagers, Indigenous drumming and storytelling on Nose Hill, poetry writing, climate change,

etc.

• 2018, our 11th year of the festival in Calgary, we asked our volunteer leaders to add a Land

Acknowledgement to the intro we ask them to do. Until then, our intro was confined to building

a collective experience (this particular walk is part of a global festival) and addressing liability

concerns (stay safe as you walk; you are walking at our own risk). I, Julie, was very moved by the

uptake to our request. I saw Walk leaders struggling with pronouncing names for the first time.

And leaders who personalized it – connected deeply with what it meant for themselves and their

walk. Like Bob leading his Music Mile walk. His focus was on the community initiative to brand

the area from National Music Centre and all the way through Inglewood as the Music Mile, a

place with a surprising amount of live music venues, a place you can go for live music. And, he

said, as he did a Land Acknowledgement, with his Jane’s Walk starting at the confluence of the Bow and Elbow Rivers, we can think about how there has been music here for thousands of years

– the drums and songs and dance of the Blackfoot and other First Peoples.

• Why did we introduce the Land Acknowledgement?

• For all the reasons we’re going to discuss today• And because Jane’s Walk is meaningfully situated in a Reconciliation journey.

4

• Highly local (in a world of increasingly globalized generic spaces – which

Starbucks am I in? which Walmart? – and generic experiences (did you see

Brooklyn99 this week?) our walks take place on this particular patch of earth, in

this moment, this context, this heritage)

• A ‘slow’ festival (get out of our cars & busy days, really experience a place –look, hear, notice)

• Personal and shared experience (starts with the Walk Leader’s points of view; I add mine, you add yours; together we share an experience, never to be exactly

duplicated)

• For those of you who are attending because you’re connected to Jane’s Walk – as volunteer Walk

Leaders, as those interested in leading a Walk – you are very welcome, and I hope you’ll take lots from today’s discussions into your Jane’s Walk planning and into the fullness of your lives. And for those of you coming from other connections with Calgary Foundation, you too are very

welcome. Of course, I hope you get intrigued by our Jane’s Walk festival and want to join in somehow this May. And more importantly, that you take what you experience and learn today

into all the ways you contribute to Reconciliation.

4

ACalgary Foundation’s

Reconciliation Journey

2008

2015

2015

2015

2016

2017

SOURCE: https://calgaryfoundation.org/impact/vital-priorities/strengthening-relationships-with-

indigenous-communities/

2008

• The Truth and Reconciliation Commission of Canada (TRC)launched after Prime Minister Stephen

Harper issued an apology to residential school survivors. The mandate of the TRC was to mobilize

a truth telling movement for the survivors or residential schools, while increasing the knowledge

and education of all Canadians on the dark history and policy of the residential school system.

• 94 calls to action are identified and presented in the final report from the Truth and

Reconciliation Commission. These calls to action provided a public platform, support and

ceremony for survivors to tell their story.

2015

• The Truth and Reconciliation Commission of Canada releases a final report. The TRC report

outlines new opportunities for communities to begin a collective journey toward reconciliation

with indigenous populations.

• Calgary Foundation celebrates 60th anniversary. This pivotal year for our organization prompted

the reassessment of our priorities to add strategic focus, alignment and impact to our work.

• Vital Priorities are identified. Through multi-staged consultations and extensive analysis of

research, five vital priorities were identified. One of these five priorities included strengthening

relations with Indigenous populations

2016

• Calgary Foundation convened a circle of Indigenous advisors. In the spring of 2016, the Calgary

5

Foundation convened a circle of Indigenous advisors to provide direction on the ways the

Foundation could enhance their work toward reconciliation. It was determined that in order to

have lasting impact on the broader community, this work needed to be weaved into the

Foundation fabric.

2017

• Calgary Foundation welcomed a Director of Indigenous Relations to the leadership team.

Indigenous culture is rooted in oral tradition and the Foundation shares in this practice through

stories of impact, giving nature and work of the heart. We are very excited to have the support of

our new Director to help guide our work internally and in the broader community.

5

“Every society, in one way or another, lays claim to a territory. Within that claimed territory, a culture arises from the mutual relationship with the land. It is through this mutual relationship with the land, that cultural icons, symbols and images, values, customs, ceremonies, stories, songs and beliefs of the people are developed. These, in turn, are embodied into the very being of the people.”

Dr. Leroy Little Bear JD, DAS (hon), LLD (hon),

recipient Order of Canada, KainaiNation, Blackfoot Confederacy

SOURCE: https://www.youtube.com/watch?v=15MY5xCl4r0

- Images referenced are from Tim Fox’s TEDxBowValleyCollege presentation:

“Lagom: Life. Simply – Achieving Lagom Through Reconciliation”

6

A

Land Language CultureCultural

Continuity & Identity

Credit of slide: Vibrant Communities Calgary (VCC) presentation

7

AWHY?

“Acknowledging land is part of a change process and an act of reconciliation.

To create understanding, acknowledging land builds upon community and honorsthe authentic history of Turtle Island and the original people. Context needs tobe considered by all those also incorporating a change process into theirpractice.

This includes the WHOLE story of this land and this country. “-Tim Fox

• Traditional custom for Indigenous people that dates back centuries• Important step for reconciliation• Begins the conversation

8

AWritten Land Acknowledgement

LongIn the spirit of respect, reciprocity and truth, we honor and acknowledge Moh’kinsstis and the traditional Treaty 7 territory and oral practices of the Blackfoot confederacy: Siksika, Kainai, Piikani as well as the Iyarhe Nakoda and Tsuut’ina nations. We acknowledge that this territory is home to the Métis Nation of Alberta, Region 3 within the historical Northwest Métis homeland.

Finally, we acknowledge all Nations, indigenous and non, who live, work and play and help us steward this land, honour and celebrate this territory.This sacred gathering place provides us with an opportunity to engage in and demonstrate leadership on reconciliation.

ShortWe acknowledge Treaty 7 territory, we acknowledge the Treaty 7 nations, the Piikani, Siksika, Kainai, IyarheNakoda and Tsuut’ina First Nations. We acknowledge the ancestral territory of Siksikaitsitapi, the Blackfoot Confederacy, the home of the Métis region three of Southern Alberta.

Source: https://calgaryfoundation.org/impact/vital-priorities/strengthening-

relationships-with-indigenous-communities/land-acknowledgement/

9

ALand Acknowledgement Video

Video can be found at: https://calgaryfoundation.org/impact/vital-

priorities/strengthening-relationships-with-indigenous-communities/land-

acknowledgement/

* Interviews are done by an Elder from each Treaty 7 Nation

10

ATreaties Across Canada

• Treaties were made between Indigenous groups and colonial settlers

• Peace and Friendship treaties were negotiated with Mi’kmaq and Maliseet peoples between 1725 – 1779.

• These were not about land – they were to establish peaceful relations between

Indigenous peoples and British settlers

• Robinson-Superior Treaties were about large-scale land agreements between the Crown and

Indigenous peoples

• 11 numbered treaties signed in Canada – these started around the time after Hudson Bay

Company sold Rupert’s Land to Canada

• In 2017 the original signed treaty made its way back to Fort Calgary - Read more here (along with a

great video): http://www.fortcalgary.com/experience/events/exhibition-original-treaty-7-

document/

• Land was not identified by its political borders – Indigenous peoples traditionally described the land

based on bioregions

• Treaties created cultural constructs of geographical boundaries for the nations.

Self-directed learning opportunity:

- What is the territorial acknowledgement where you were born and if you were not born in this

country, a territorial acknowledgement of where you now live, work and play along with a teaching

from that place that helps guide your thinking about reconciliation and relationship.

11

More information about treaties:

https://www.rcaanc-cirnac.gc.ca/eng/1100100028574/1529354437231

https://www.aadnc-aandc.gc.ca/eng/1100100028599/1100100028600

11

ATreaty 7

Treaty 7 was signed in 1877 and covers Southern Alberta

1) Why was a treaty required in this time and place?

2) What First Nations were included in this treaty?

3) What was hoped to be accomplished through the treaty process?

4) What were the treaties core provisions?

5) What is the status of the treaty today?

Source: https://canadianhistoryworkshop.wordpress.com/treaties/treaty-seven/

1. Why was a treaty required in this time and place?

The treaty was required in this time and place as part of the terms of introducing British Columbia into

confederation in 1871. Also, the government wanted to extend the railway to the western regions,

resulting in negotiations between the indigenous peoples of the Northwest. This resulted in the

formation of treaties to accompany for the land that was needed to put the creation of the railway

into action.

2. What First Nations were included in this treaty?

The groups of First Nations people involved in this treaty were the Indians of Manitoba and the

Northwest Territories – the Blackfeet, Blood, Piegan, Sacree, Stony and other Indians. These natives

lived above the US boarder, East of the Rocky Mountains and West of those involved in Treaties

number 6 and 4, although new land divisions were drawn in the treaty. Those directly involved in the

treaty process included the Chiefs and Minor Chiefs or councilors of the tribes.

3. What was hoped to be accomplished through the treaty process?

In this treaty, the native peoples involved were essentially giving up their rights to the land. Some of

the natives involved wanted better treaty terms than the ones they eventually settled for, or were

unsure as to whether they should sign right away, most notably Crowfoot. However, in the end,

Crowfoot wanted a stable relationship with the government to help his people survive in peace. The

threat of the buffalo’s numbers dwindling also played a factor in the decision to sign. Also, most of the

natives trusted in the British government as well as those involved in this treaty, such as James

12

MacLeod, an inspector for the Northwest Mounted Police. There were some problems with

translations in drawing up the treaty, especially with conveying the idea of giving up land rights, as this

concept did not exist to the natives.

In the end, the Natives gave up their rights to the land, with the hope for peace and stability for all. In

return, they were promised several things. They received hunting rights within the land that was given

to the government. Each family of five received a reserve of one square mile that was to be theirs.

Also, the treaty stated that each native would receive a sum of money each year from the

government. The native communities also received cattle and some farming equipment, teachers for

education, and money for ammunition.

From the government’s perspective, the need for Treaty Seven was immediate and simple. As part of the terms of bringing British Columbia into Confederation in 1871, the Canadian government had

promised to build a trans-continental railway within ten years. Such a line would have to traverse the

newly acquired western territories, through land still nominally in control of Indian tribes. Huge land

concessions would need to be offered to the company building the railway and later, the existence of

the line would encourage large-scale immigration to the western prairies.

The Government wished to gain from Treaty Seven from the Blackfeet, Blood, Piegan, Sarcee, Stony

and other Indians inhabiting the district to cede, release, surrender, and yield up to the Government of

Canada all rights, titles and privileges to their hunting grounds. They also had to promise to live at

peace with Indians, Métis, and whites, to obey the Queen’s law, and to refrain from molesting anyone in the surrender territory.

The specific areas of land that the government wished to cede from the indigenous peoples:

The area specified within the treaty was as such: commencing at a point on the International Boundary

due south of the western extremity of the Cypress Hills, thence west along the said boundary to the

central range of the Rocky Mountains, or to the boundary of the Province of British Columbia, thence

north-westerly along the said boundary to a point due west of the source of the main branch of the

Red Deer River, thence south-westerly and southerly following on the boundaries of the Tracts ceded

by the Treaties numbered six and four to the place of commencement; And also all their rights, titles

and privileges whatsoever, to all other lands wherever situated in the North-West Territories, or in any

other portion of the Dominion of Canada.

4. What were the treaties core provisions?

Confined to surveyed land – no longer nomadic/moving with the seasons

Promised annual payments - $5/yearr – still collect that to this day

5. What is the status of the treaty today?

Still in effect – lots of land claims and treaty disputes happening

Some that were mentioned:

Cows and Plows → https://aptnnews.ca/2018/05/28/aptn-investigates-cows-and-plows-in-treaty-8/

https://ualbertalaw.typepad.com/faculty/2018/09/treaty-six-cows-and-

plows.html

Blood Tribe – Cardstone land claim dispute → https://www.cbc.ca/news/canada/calgary/alberta-

blood-tribe-kanai-blackfoot-land-claim-waterton-1.4716390

https://www.cbc.ca/news/canada/calgary/alberta-blood-tribe-land-claim-1.4719275

Self-directed learning opportunity:

- Consider some of the deficit statistics there are about Indigenous peoples. Why do these still exist?

12

AThe Indian Act

• Governs how the Canadian state interacts with First Nation bands. The act sets out rules for how to govern First Nation band and reserves.

• The Act was established in 1876. Interactions between First Nation people and enfranchised citizens were subject to strict controls.

• Under the Act government authorities restricted the rights of First Nation people to practice their culture and traditions.

• Status First Nations people are still governed under the Indian Act to this day.

“Part of a long history of assimilation policies that intended terminate the cultural, social, economic, and political distinctiveness of Aboriginal peoples by absorbing them into mainstream Canadian life and values.”

• (http://indigenousfoundations.adm.arts.ubc.ca/the_indian_act/#origins)

• Indian Act = Highly paternalistic

• Enfranchisement → legal process by which Indigenous peoples lost their Indian Status under the

Indian Act

• https://www.ictinc.ca/blog/indian-act-and-enfranchisement-of-indigenous-peoples

Self-directed learning opportunity:

- Consider some of the misconceptions that we hear re: Indigenous people... When we hear some of

these misconceptions we should challenge ourselves to find the facts and answers

- https://www.ictinc.ca/blog/insight-on-10-myths-about-indigenous-peoples this article

“Insights on 10 myths about Indigenous Peoples” may be a good place to start

13

ATreaty 7 Nations of Southern Alberta

• Blackfoot Confederacy• Kainai• Siksika• Pikani

• Ĩyãħé-Nakoda• Chiniki Nation • Wesley Nation • Bearspaw Nation

• Tsuu Tina Nation• Metis Nation of AB - Region 3

Source: https://native-land.ca/

This source is helpful to explore territories, languages and treaties of Indigenous people around the

world

This web source also includes a section on Territory Acknowledgement: https://native-

land.ca/territory-acknowledgement/

14

ABlackfoot Confederacy (Kainai, Siksika, Pikani)The Blackfoot Confederacy or Niitsitapi(meaning "the people") is the collective name of three First Nation band governments: The Siksika ("Blackfoot"), the Kainai or Kainah ("Many Chiefs"), and the Northern Piegan or Piikani ("Poor Robes") reside in Canada; the Southern Piegan/Piegan Blackfeet or Pikuni are located in the United States.

Credit of slide: https://en.wikipedia.org/wiki/Portal:Blackfoot_Confederacy

15

AKainai [Gah-Naw] NationBlood Tribe

Population: 12,800 (2015)

Location: approximately 549.7 square miles with a Timber Limit in the Rocky Mountains of approximately 7.5 square miles.

Source: http://bloodtribe.org/

• Largest geographic reserve in Canada

16

ASiksika [Sik-see-gaa] Nation

Population: 6869• 3,783 estimated living on reserve• 3,086 estimated living off reserve

Location: located one hour’s drive east of the city of Calgary, and three kilometres south of the Trans Canada Highway #1

Source: http://siksikanation.com/wp/

Siksika Nation is located one hour’s drive east of the city of Calgary, and three kilometres south of the

Trans Canada Highway #1. The Administrative and Business district are strategically located adjacent

to the Town of Gleichen to accommodate visitor traffic.

The Siksika Nation is governed by a chief and twelve councilors, all of whom are elected by members

for three-year terms. The current chief of the Siksika Nation is Joseph Weasel Child. The Siksika Nation

is in the process of developing a framework for self-government which will define and control the

Nation’s own destiny, and remove it from

17

APikanii [Bee-gaa-knee] Nation

Population: 3,600• Estimated 40% live off reserve

Location: has a land mass of 46,677.8 Hectares and two reserves 147a where the town site is located and 147b which is the timber reserve

Source: http://piikanination.wixsite.com/piikanination

18

AĨyãħé (Ee-yah-hey) NakodaNation

Chiniki Nation Wesley Nation Bearspaw Nation

In 1877 at the signing of Treaty 7, the Ĩyãħé Nakoda were predominantly represented by three Head Chiefs –Bearspaw, Wesley, Chiniquay. These Chiefs made their marks on the Treaty document, based on the belief they were agreeing to put down their weapons to make peace, with no interruption to their use of traditional lands

Source: https://www.stoneyeducation.ca/History.php

19

ATsuuT’ina [Soot-in-naw] Nation

Population: 2,259

• The Tsuut’inna are an Athapaskan group, once part of the more northerly Danezza (‘Beaver Indians’) nation, who migrated south onto the Great Plains during the 1700s

• The Tsuut’ina are typical Northern Plains Indians, their Sarcee language remains pure Athabaskan to this day. As such it is closely related to the languages of the Dene groups of northern Canada and Alaska, and also to those of the Navajo and Apache peoples of the American Southwest.

Source: http://tsuutinanation.com/

20

AMétis [May-tee] Nation of Alberta

Population: 96,865 (Alberta) • Largest among the provinces and territories representing more than

21.4% of all Métis in Canada

• Metis Nation – Currently the MNA has 6 regional boards. They have branches that deal with unemployment, children services, land agreements and the rights of Metis people as Aboriginal peoples in Canada. Southern Alberta is part of MNA Region three.

Source: http://albertametis.com/about/history/

21

ASharing & Listening Circle

Typically when space allows we would sit in circle for our workshops

• Essential part of oral tradition of Indigenous communities

• We would have a feather, stone or possibly a stick when meeting in circle

• The individual holding the item would be the one with the floor to speak

• This item is symbolic in the sense that it would allow us the courage to speak the truth and speak

from the heart

• We acknowledge the importance of “sharing” and “listening” to provide a safe space to speak from your heart without interruption and for others to listen from their heart

• Everyone is provided the time to share their thoughts, although it is not mandatory to speak

22

AResources to explore:

• We invite you to explore some of the resources we have used and some others that may be beneficial for you to check out

• We also invite you to share any resources you find and come across that you have found helpful through your reconciliation journey

• http://www.makingtreaty7.com/150-acts-of-reconciliation/

• http://www.cbc.ca/8thfire/index.html

• https://www.stoneyeducation.ca/

• http://bloodtribe.org/

• https://www.wesleynation.ca/

• http://piikanination.wixsite.com/piikanination/about-us

• http://siksikanation.com/wp/

• http://tsuutinanation.com/

• http://www.rockymountainnakoda.com/

• https://apihtawikosisan.com/2016/09/beyond-territorial-acknowledgments/

• https://www.ucalgary.ca/indigenous-strategy/resources/territorial-acknowledgements

• https://www.glenbow.org/blackfoot/teacher_toolkit/english/learningResources/instructionalUni

ts.html#land

• https://www.glenbow.org/blackfoot/EN/html/traditional_stories.htm

• https://native-land.ca/

• https://native-land.ca/category/community-blog/

• http://www.philanthropyandaboriginalpeoples.ca/

• https://thephilanthropist.ca/2018/11/a-journey-toward-decolonization-one-step-at-a-time/

23