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Mike Bisson – Rebuilding Our Foundation

Mike Bisson (Bear Clan) is at the 4th level of Midewiwin.   He has worked in child welfare at Nogdawindamin as the Cultural Coordinator for many years. He now works at the treatment centre in Blind River developing culturally appropriate treatment strategies for Indigenous clients.  Through the use of the Anishnaabe language and storytelling, Elder Mike […]

Mike Bisson (Bear Clan) is at the 4th level of Midewiwin.   He has worked in child welfare at Nogdawindamin as the Cultural Coordinator for many years. He now works at the treatment centre in Blind River developing culturally appropriate treatment strategies for Indigenous clients.  Through the use of the Anishnaabe language and storytelling, Elder Mike Bisson discusses his journey of learning, listening, and helping in ceremony and how important he understands the Anishnaabe language and culture to be towards healing, developing a strong sense of self, and the understanding of Anishnaabe history.  Anishnaabe people have their own history, knolwedge, and education systems.  It is important to understand this and to respect Indigenous education that is based in Anishnaabe communities, language, knowledge, and ways of teaching. 

Barbara Nolan – Land-based learning that is immersed in the language

Barbara Nolan is an Elder from Wiikwemkoong First Nation. She is the Language Commissioner for the Anishinabek Nation and has a long history of teaching the Anishnaabe language and has developed many different resources to help with the teaching and learning of Anishnaabemowin including the ‘Nishnaabemdaa’, an Anishinaabemowin language app available for iOS and Android […]

Barbara Nolan is an Elder from Wiikwemkoong First Nation. She is the Language Commissioner for the Anishinabek Nation and has a long history of teaching the Anishnaabe language and has developed many different resources to help with the teaching and learning of Anishnaabemowin including the ‘Nishnaabemdaa’, an Anishinaabemowin language app available for iOS and Android devices.  Barbara also teaches Anishinaabemowin immersion on a part-time basis at the Garden River Child Care Centre.

According to Elder Barbara Nolan, traditional Anishnaabe education was on the land and children were included in everything that the parents did from picking berries, to cleaning fish and it was all done in the language.  All these teachings can be included in today’s curriculum as part of land-based learning that is immersed in the language.  This is Indigenous education and this is how our spirits get filled up.

Shirley Williams – Language is Important

Shirley Williams (Bird Clan) is an Elder from Wiikwemkoong First Nation; her Anishinaabe name is Migizi ow Kwe meaning Eagle Woman.  Shirley is a Professor Emeritus at Trent University, Indigenous Studies where she has taught Anishnaabe language, identity, and culture for many years.  Over the course of her career at Trent and still today, Shirley […]

Shirley Williams (Bird Clan) is an Elder from Wiikwemkoong First Nation; her Anishinaabe name is Migizi ow Kwe meaning Eagle Woman.  Shirley is a Professor Emeritus at Trent University, Indigenous Studies where she has taught Anishnaabe language, identity, and culture for many years.  Over the course of her career at Trent and still today, Shirley has developed many different resources to help with the teaching and learning of Anishnaabemowin.   She is the author of ‘Shoolee: The Early Years’ an autobiographical and bilingual (English and Anishnnaabemowin) account of what traditional life was like growing up in the language and living close to the land on Manitoulan Island.

According to Elder Shirley Williams, supporting Indigenous language education is at the heart of reconciliation in Canada today. The residential school system almost destroyed the Anishnaabe language and the Anishnaabe educational system.  If we are going to move past the many harms of the residential school system and towards reconciliation in Canada, Indigenous languages need to be supported and we need to write and speak in the language as much as we can.    We need to respect and accept each other’s dialect and encourage each other to learn and speak the language.  We need to love our Anishnaabe language no matter how it is said.  We all belong because the Creator gave us all this language together. 

La First Peoples’ House, les initiatives autochtones et l’Université McGill/First Peoples’ House, Indigenous Initiatives et McGill University

The description of the Story. This content will accompany the Title on the website. La communauté de l’Université McGill à Montréal présente une longue histoire en termes de collaboration avec les nations autochtones, en commençant par la création du McGill Intertribal Council au début des années 1970 qui visait à répondre aux besoins culturels des […]

The description of the Story. This content will accompany the Title on the website. La communauté de l’Université McGill à Montréal présente une longue histoire en termes de collaboration avec les nations autochtones, en commençant par la création du McGill Intertribal Council au début des années 1970 qui visait à répondre aux besoins culturels des étudiants autochtones (Stonechild, 2006; Dufour, 2017). Celui-ci mena rapidement à la fondation du Native North American Studies Institue (NNASI) en collaboration avec l’Association des Indiens du Québec (AIQ). Celui-ci joua un rôle important dans l’inauguration du Manitou Community College à La Macaza, l’un des premiers établissements postsecondaires par et pour les nations autochtones au Canada. L’Université McGill fut également la première institution du Québec à instaurer un programme de formation des maîtres-assistants autochtones au cours de la même période (ibid.). Depuis 1997, la First Peoples’ House offre des services d’accueil et de soutien culturellement adaptés aux étudiants autochtones de l’Université. Ce service qui a initialement été financé par le ministère de l’Éducation et des Études supérieures et certaines donations privées est maintenant principalement pris en charge par les Services aux étudiants de l’Institution. Souvent décrit comme un ‘home away from home’, cet espace consacré joue les rôles de lieu de rassemblement communautaire, de ressourcement, de référencement, de support, de tutorat, de mentorat et d’orientation scolaire et même de résidence pour plusieurs étudiants. Des activités récurrentes et ponctuelles -telles les dîners communautaires de soupe et bannique du mercredi midi- et des événements annuels sont organisées. À l’été, la FPH, en collaboration avec la faculté de Médecine de la même université, organise le Eagle Spirit Camp, un camp de trois jours à l’intention de potentiels futurs étudiants âgés de 13 et 17 ans, dans le but de les encourager à réaliser leur plein potentiel éducatif et personnel. D’autres événements sont organisés en collaboration avec d’autres groupes tels le Indigenous Student Alliance (ISA), groupe d’intérêt étudiant formé d’étudiants autochtones et allochtones et le Social Equity and Diversity Education’s Office (SEDE) dont l’Indigenous Awareness Week qui culmine depuis 2001 par la tenue d’un Pow wow sur le campus à la session d’automne. Le Indigenous Educational Series, qui se déroule pour sa part à la session d’hiver, a ainsi pour objectif de sensibiliser la population étudiante aux réalités autochtones du Canada. Depuis 2005, le Indigenous Affairs Work Group a été mis sur pied par le doyen des affaires étudiantes (Dean of students) dans le but d’améliorer l’offre de service pour les étudiants autochtones. L’Université McGill est notamment très active au niveau de la prise de contact et du recrutement auprès des communautés à travers le Canada et présente une politique d’admission propres aux aspirants autochtones auto-identifiés. Ceux-ci sont appelés à fournir une lettre de motivation, une lettre de recommandation en plus d’un curriculum vitae en plus de leur formulaire afin de permettre une évaluation adaptée par le comité d’admission. Un soutien personnalisé peut également être offert au cours de la demande d’admission. Un programme de mineure en études autochtones (Indigenous Studies) a été créé en 2014. En réponse aux appels à l’action de la Commission de vérité et de réconciliation du Canada, le vice-principal exécutif et vice-principal aux études de McGill a créé un Groupe de travail sur les études et l’éducation autochtones en 2016 dans le but de formuler une nouvelle orientation stratégique pouvant bonifier ses initiatives en la matière. RÉFÉRENCES CBC News. (2017, 20 septembre). 2017 edition of Turtle Island Reads celebrates the best in Indigenous Canadian writing. Consulté à l’adresse http://www.cbc.ca/news/canada/montreal/turtle-island-reads-2017-cbc-indigenous-authors-1.4298777 Curtis, C. (2016, 23 septembre). McGill to take « leadership role » in recruiting aboriginal students. Consulté à l’adresse http://montrealgazette.com/news/mcgill-to-take-leadership-role-in-recruiting-aboriginal-students Dufour, E. (2017). Du Collège Manitou de La Macaza à l’Institution Kiuna d’Odanak: la genèse des établissements postsecondaires par et pour les Premières Nations au Québec. Revue d’histoire de l’Amérique française, 70(4), 5 33. Fennario, T. (2016). McGill University offers gesture of reconciliation with Indigenous people. Montréal. Consulté à l’adresse http://aptnnews.ca/2016/09/23/mcgill-university-offers-gesture-of-reconciliation-with-indigenous-people/ McGill University. (2017). Eagle Spirit High Performance Camp. Consulté à l’adresse https://www.mcgill.ca/fph/prospective-students/eaglespiritcamp McGill University. (2013). Pow wow at McGill. Montréal. Consulté à l’adresse https://www.youtube.com/watch?v=yXuHoKi-2tU McGill University. (2017a). First Peoples’ House. Consulté à l’adresse https://www.mcgill.ca/fph/ McGill University. (2017b). Indigenous Affairs Work Group. Consulté à l’adresse http://www.mcgill.ca/deanofstudents/aboriginaloutreach McGill University. (2017c). Indigenous Applicants. Consulté à l’adresse https://www.mcgill.ca/applying/requirements/indigenous McGill University. (2017d). Indigenous Awareness Week. Consulté à l’adresse https://www.mcgill.ca/fph/resources/indigenous-education-program/indigenous-awareness-week McGill University. (2017e). Indigenous Educational Series. Consulté à l’adresse https://www.mcgill.ca/fph/resources/indigenous-education-program/indigenous-educational-series McGill University. (2017f). Indigenous Studies Program. Consulté à l’adresse https://www.mcgill.ca/indigenous/home McGill University. (2018). Indigenous Success. Consulté à l’adresse https://www.mcgill.ca/provost/indigenous-success Stonechild, B. (2006). The Struggle for Aboriginal Post-Secondary Education in Canada. Winnipeg: University of Manitoba Press.

Art Petahtegoose – Thinking in Our Language and Our Role in Creation

An Elder, who is preparing Anishinaabe people to be responsible, knowledgeable about their culture, creation and to show us our own personal role in Creation.

An Elder, who is preparing Anishinaabe people to be responsible, knowledgeable about their culture, creation and to show us our own personal role in Creation.

Teresa McGregor – Anishnawbek Ways of Knowing

“Choices” is an alternative School and General Cultural Programming within Native Friendship Centre and Native Health centres. The goal of the program was to revitalize culture and incorporate Anishnawbek ways.

“Choices” is an alternative School and General Cultural Programming within Native Friendship Centre and Native Health centres. The goal of the program was to revitalize culture and incorporate Anishnawbek ways.

Think Indigenous – An Initiative Supporting Indigenous Knowledge

The Think Indigenous initiative inspires educators to think about education through an Indigenous knowledge lens.

Chris Scribe is the Executive Director and Board Chair of Think Indigenous, an initiative that seeks to support programs, innovations, and education that focus on Indigenous knowledge. Scribe believes that Indigenous knowledge is “an embodiment of life, it’s all levels of understanding relative to the area in which we live.” Scribe explains that what is needed now is for Indigenous people to create curriculums based on Indigenous knowledge that can be used within our education system. We need to invite our Knowledge Keepers into our classrooms so that traditional  knowledge is valued and honoured. As well, leaders in education need to make room for educators to try Indigenous methods and approaches to learning.

Potlatch as Pedagogy: Learning Through Ceremony

“Potlatch as Pedagogy: Learning Through Ceremony” (2018), authored by Sara Florence Davidson and Robert Davidson, was inspired by Haida ceremonial practice and provides a model for learning for educators that is holistic, relational, practical, and continuous. The authors encourage readers to consider the sk’ad’a (teaching) principles and what they might mean in the context of […]

“Potlatch as Pedagogy: Learning Through Ceremony” (2018), authored by Sara Florence Davidson and Robert Davidson, was inspired by Haida ceremonial practice and provides a model for learning for educators that is holistic, relational, practical, and continuous. The authors encourage readers to consider the sk’ad’a (teaching) principles and what they might mean in the context of education today and how these principles can be used in a local educational context. “Potlatch as Pedagogy” offers a lens from which to view teaching and learning from a different yet complimentary perspective to Western approaches to teaching and offers suggests for how educators can respectfully navigate those differences in education.

Jocelyn Formsma – Student of Life

Examples of formal and informal Indigenous Education from a ‘student of life’ who describes the importance of language and land-based learning.

Examples of formal and informal Indigenous Education from a ‘student of life’ who describes the importance of language and land-based learning.