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Showing posts with label First Nations Canada. Show all posts
Showing posts with label First Nations Canada. Show all posts

Friday, July 17, 2026

Northern First Nation razed by wildfire

 

Miles Morrisseau
ICT

The Namaygoosisagagun (Collins) First Nation has been destroyed by a fast moving fire that came on so quickly, people were forced to carry out an emergency evacuation; including some forced to flee by boat.

Residents reported having only minutes to gather their belongings before homes were overtaken by the flames.

Anishinabek Nation Grand Council Chief Linda Debassige released a statement regarding the devastation, saying all community members have been accounted for pending a full assessment.  

“It is with heartfelt sadness that I share that our member First Nation, Namaygoosisagagun First Nation, has been devastated by an unexpected and fast-moving wildfire that advanced toward and through the community, causing extensive damage and destruction to homes and community buildings,” Debassige said in the statement. 

KEEP READING:  https://ictnews.org/news/canada/namaygoosisagagun-first-nation-in-northern-ontario-surrounded-by-wildfire-as-members-flee-in-boats/ 

Friday, June 5, 2026

Canada: National Indigenous Histories Month

Members of the Hadiya’dagénhahs First Nations, Métis and Inuit Student Centre set up a display at the Thistle entrance of the Library highlighting First Nations, Métis and Inuit cultures and histories. This display marks National Indigenous Histories Month, and Indigenous Peoples Awareness Week.

The display includes a variety of items including Wampum belts; a drum and rattle; beaded gloves and moccasins; seal and rabbit pelts; various Métis sashes; Inuit embroidery and carvings, and a variety of other tools and handcrafted items.

Members of the Brock University and wider community are invited to a week full of learning, reflection and crafting during Indigenous Peoples Awareness Week, hosted by the Hadiya’dagénhahs First Nations, Métis and Inuit Student Centre beginning June 23rd. Students, staff, faculty and community members can visit brocku.universitytickets.com to see a full list of events and reserve their tickets now.

Be sure to follow Hadiya’dagénhahs First Nations, Métis and Inuit Student Centre on Instagram and Facebook to be the first to hear about events, news and updates.

Thursday, March 12, 2026

More work to be done, as First Nations leaders unveil ‘sacred’ items returned by Vatican

AFN Chief Cindy Woodhouse reveals 5 of 47 First Nations items returned to Canada last December

A First Nations woman touches a doll and crib, one of the five items revealed Tuesday, which were returned by the Vatican to the First Nations of Canada. (Photo by Jorge Antunes)

By Jorge Antunes

The return of Indigenous items from the Vatican is an “important and emotional moment for many First Nations across this country,” said Assembly of First Nations Chief Cindy Woodhouse prior to the unveiling of five items on Tuesday.

As part of the continuing process of repatriating Indigenous items that had been held by the Vatican, the Assembly of First Nations uncrated First Nations’ items whose region of origin has been determined, at the Canadian Museum of History in Gatineau, Que.

She called the items “sacred,” and not “artifacts” as some people have referred to the items that were once held by the Roman Catholic Church.

The items are a pair of embroidered leather gloves from Athabasca Chipewyan First Nation, a birchbark sap collector from Akwesasne Mohawk Nation, a baby carrier from Ontario, and a bowl and spoon from Manitoulin Island in Lake Huron.

The exact community where the bowl and spoon came from is known. But for the gloves, sap collector and baby carrier, only their general area of origin is known.

The bowl and spoon were made by the “great, great, great, great, great grand-uncle,” of Grand Chief Linda Debeassige of the Anishnabek Nation in what’s now northern Ontario.

“He signed the bottom of it. True story,” she said with a grin when a reporter asked how she knew her relative had made them.

The majority of the First Nations’ 47 items were not revealed publicly Tuesday, though several chiefs in attendance were invited for a private viewing later in the day.

Grand Chief Linda Debeassige of the Anishnabek Nation was able to determine a bowl and spoon were made by an ancestor because he ‘signed the bottom.’ (Photo by Jorge Antunes)

Until their origins are determined, they will remain hidden, Woodhouse said.

Identification is a complicated process. Each community has its own knowledge that varies from community to community, she added.

“We have to respect First Nations as we identify where they [belong],” Woodhouse said.

When the 62 items first made their way to Montreal from Rome last December, 14 were deemed to be of Inuit origin, including a 100-year-old sealskin Inuvialuit kayak.

Some of those Inuit items were shown at a small gathering of media at a Canadian History Museum warehouse a few days after their arrival in Canada.

Except for the kayak, Inuit Tapiriit Kanatami — the national organization representing Inuit across Canada — said in an email last December it could not be sure where they came from until they have been examined further.

Inuit Tapiriit Kanatami did not return a request for comment Tuesday about the unveiling of the First Nations items.

The 62 items are just a few of, by some calculations, more than 100,000 sent to Rome a century ago by Roman Catholic missionaries for a symposium featuring Indigenous cultural items at the Vatican.

Woodhouse said she hoped the day will inspire other institutions across the world to consider repatriation plans for the thousands of items still out there.

“First Nations will not rest until all of our items that were wrongfully taken are returned to us,” she said.

Sunday, October 5, 2025

Tribute Stamps for Truth and Reconciliation


Canada Post is commemorating this week’s National Day for Truth and Reconciliation with stamps featuring the iconic Bentwood Box of artist Luke Marston. The move is a tribute to Survivors and a symbol of healing, reconciliation and hope.

SOURCE:   https://canadianartjunkie.com/2025/10/02/tribute-stamps-for-truth-and-reconciliation/#respond

 A Bentwood Box designed by artist Luke Marston, showcasing traditional First Nations art and cultural symbols, commemorating Indigenous experiences and reconciliation.

Three Canadian stamps commemorating the National Day for Truth and Reconciliation, featuring the Bentwood Box design as a tribute to Survivors, symbolizing healing and hope.

The issue includes three unique stamps depicting the front and sides of the Bentwood Box and reflecting the distinct cultures of First Nations, Inuit and Métis, and their children who attended residential schools.

Hands Raised Helplessly

On the stamp depicting the front panel of the box, crosses represent the churches that ran residential schools (with the federal government), while raised hands symbolize the helplessness felt by parents when their children were taken away and sent to residential schools.

The box by Marston, a renowned Coast Salish artist, was commissioned by Canada’s Truth and Reconciliation Commission in 2009 as a tribute to Indian Residential School survivors. It travelled across Canada with the commission during years of reconciliation hearings (see the commission’s finding of ‘cultural genoicide’ at the end of this post).

On the box, Marston depicts his grandmother’s experience at one of the church and government schools, where children were taken by the thousands and stripped of language and culture (see more about the history of Bentwood Boxes at this Art Junkie post).

A commemorative stamp by Canada Post featuring the Bentwood Box by artist Luke Marston, symbolizing Truth and Reconciliation with Indigenous peoples.

This stamp features a panel on the box that depicts the Inuit experiences at residential schools. The northern lights and stars in the background represent Inuit ancestors and teachings. Students were separated from this knowledge while at residential schools.

A Bentwood Box by artist Luke Marston, featuring intricate carvings representing Indigenous heritage, displayed indoors near a window.
Front and side view of the box created by Luke Marston, from his website, here.

On the third stamp below, a panel depicts student experiences from the Prairies and Eastern Canada. The infinity symbol, found on the Métis flag, acknowledges the Métis children who were taken.

A commemorative stamp featuring the Bentwood Box by artist Luke Marston, highlighting themes of truth and reconciliation, with colorfully designed faces and an infinity symbol.

A Horrific Record

If you are not familiar with the horrific record of Canada’s residential schools, the country’s National Centre for Truth and Reconciliation has an overview to help familiarize you with the issues here.

The easiest take-away from that site is:

The Truth and Reconciliation Commission of Canada (TRC) concluded that residential schools were “a systematic, government- sponsored attempt to destroy Aboriginal cultures and languages and to assimilate Aboriginal peoples so that they no longer existed as distinct peoples.” The TRC characterized this intent as “cultural genocide.”

Luke Marston’s website, here.

A Q&A about the Bentwood Box, here.

A Reuters photo site with archive images of children at residential schools, here.

Monday, September 29, 2025

Colonization is Always War: A War for LAND and Territory (repost from 2014)


By Zig-Zag, WarriorPublications.wordpress.com
(Originally pub. 1999 as Colonization is Always War, Revised 2012)


“If anyone is trying to destroy you, STOP HIM!” Karoniaktajeh – Louis Hall, Warrior’s Handbook p. 1

War & Colonization
Just slightly over 500 years ago, in 1492, three European ships under the command of Christopher Columbus arrived on the shores of what has come to be known as the Americas. With this began a genocidal war aimed at destroying Indigenous nations, occupying our ancestral territories, and plundering the natural wealth of the earth. How many tens of millions of Indigenous people were killed in this war will never be known, although the methods of massacres, biological warfare, executions, torture, and the enslavement of entire nations, has been well documented by historians.
Similar invasions were being carried out in Africa and parts of Asia during this same period. This systematic campaign of genocide and colonization was a total war waged against Indigenous nations by European colonialist nations. No one can deny this historical fact.
Colonization can be defined as the practise of invading other lands for the purpose(s) of settlement and/or resource exploitation. When the land is already occupied by another people, the result is usually war. In fact, colonialism occurs in a similar manner to many military conflicts between nations: there is a reconnaissance, an invasion, occupation, and then assimilation (the same methods can be seen in Iraq and Afghanistan).
War can be defined as, “a state of hostilities that exists between or among nations, characterized by the use of military force… a violent clash between two hostile, independent, and irreconcilable wills, each trying to impose itself on the other. “The means to that end is the organized application or threat of violence by military force.” Warfighting, p. 3
Here in North America, military violence can be said to have characterized the imposition of colonialism & the establishment of settler-nations up to 1890. That year, 300 Indigenous men, women and children were massacred by US military forces at Wounded Knee, South Dakota. By the late 1880s, the use of gun-boats to destroy villages had ended along the Northwest Coast. In the southwest, Apache guerrillas had also been defeated. At this time, the military domination of Indigenous peoples was virtually complete. This was only slightly over 100 years ago.
Mass grave at Wounded Knee, 1890; the massacre was carried out by the reformed 7th Cavalry

 

Is There A War Against Indigenous Peoples Today?

Today, there are some who believe that military force and violence does not characterize our present-day reality here in N. America. But this is not entirely correct: The selective use of military/police violence can be clearly seen in recent examples from the last 30 year period.
Thousands of soldiers and police, using military equipment, weapons and tactics, have been deployed against Indigenous movements and communities.

The most notable examples being:
• the 71-day siege at Wounded Knee, S. Dakota, in 1973. Hundreds of police, FBI and paramilitaries, with military assistance including armoured personnel carriers, weapons, ammunition, etc., engaged in fire-fights with warriors in bunkers and trenches. 2 warriors were shot & killed.
• the re-occupation of Ganienkah by Mohawks in New York state in 1974. Hundreds of state police laid siege, and gunfire was exchanged with white vigilantes. NY state eventually retreated & negotiated a parcel of land still occupied today.
• the blockade at Cache Creek, BC, in 1974.
• the re-occupation of Anicinabe Park near Kenora, Ontario, in 1974.
• the 1975 shoot-out at Oglala, S. Dakota (two FBI agents and one warrior killed). Hundreds of FBI agents were deployed to Pine Ridge in a massive search for AIM members.
• Restigouche, 1981: over 500 Quebec police raid the Mi’kmaq community of Restigouche, carrying out assaults & searches for ‘illegal’ fishing.
• the 77-day standoff at Kanehsatake (Oka) and Kahnawake, near Montreal, Quebec, in 1990. Over 4,500 Canadian soldiers were deployed. One SQ police officer was killed in an initial raid by a heavily-armed police tactical unit on Mohawk road-block, July 11.
Kanehsatake/Oka 1990: a 77-day armed standoff between warriors and military.

• the month-long siege at Gustafsen Lake, BC (Ts’Peten), in 1995. Over 450 RCMP ERT members were used, with 9 Bison armoured personnel carriers from the Canadian military. During the siege, RCMP used an explosive charge to disable a vehicle, then rammed it twice with an APC. In a fire-fight which occurred, as many as 20,000 rounds were fired by police, yet only one defender was wounded (1 dog killed).
• the re-occupation at Ipperwash (Aazhoodeena), Ontario, 1995. A police tactical unit opened fire on unarmed protesters, killing Dudley George and shooting a 15-year old youth in back (1 dog killed).
• Burnt Church 2000-01. Hundreds of heavily armed DFO & RCMP officers (inc. ERT units) in boats, helicopters, & planes were used against Mi’kmaq lobster fishermen & security escorts (inc. Westcoast Warrior Society).
• July, 2001: over sixty RCMP were used to dismantle a road block at the Sutikalh re-occupation camp near Mt. Currie, BC. Along with a helicopter & dog teams, heavily-armed ERT members were used to arrest 7 (unarmed) people. The blockade had shut down all commercial traffic on Highway 99, a vital link between Vancouver & the southern interior.
Wounded Knee, 1973

• Sun Peaks (Skwekwekwelt), where RCMP arrested approx. 80 elders & NYM’ers from 2000-08. These arrests resulted from occupations, road-blocks, & protests against expansion of the Sun Peaks ski resort (near Kamloops, ‘BC’).
• September 21, 2002: RCMP from the Integrated Security Enforcement Team (INSET)—an anti-terrorist unit created after 9-11— along with ERT, raided homes of Westcoast Warrior Society members on Vancouver Island (BC).
• April 8, 2003: RCMP with ERT & helicopter raided NYM member homes in Bella Coola & Neskonlith (BC). They seized computers, discs, address books, & printed materials.
• October, 2003: a convoy of approx. 100 RCMP in over 30 large vehicles & vans, with ERT units, riot cops, and dog teams, rolled through Cheam as a show of force (Cheam had blockaded a CN railway cutting through their reserve in protest against logging in Elk Creek).
• June 27, 2005: over 30 Vancouver Police & RCMP (including ERT & INSET members) arrest 2 members of the Westcoast Warrior Society in Vancouver. They confiscate 10 rifles that had been legally purchased at Lever Arms. No charges are laid and the weapons kept as part of an ongoing investigation (shortly after, the WWS announces its disbandment).
• Spring, 2006: hundreds of Ontario Provincial Police are deployed against the Six Nations reserve near Caledonia, Ontario, after a housing development & highway are blockaded as part of a land reclamation. On April 20, police attempt to remove people from the reclamation site using batons & pepper spray but are forced back. This begins months of blockades and sabotage.
During these incidents & the time periods in which they occurred, hundreds of people were assaulted, arrested, and jailed. At least six Indigenous people died during these incidents; in S. Dakota, between 1973-1976, nearly 70 members/associates of the American Indian Movement (AIM) were killed by paramilitary groups & BIA police, acting under the direction of a corrupt tribal president, with the complicity of local, state, and US federal law enforcement agencies. FBI agents supplied training and equipment to these paramilitary & tribal police forces.👇

Friday, March 21, 2025

Cows and Plows

This story is from February (and 2024) but I felt you need to read about how Canada makes $1.72B cows-and-plows settlement with 14 Sask. First Nations

Under treaties 4, 5, 6 and 10, the Crown promised agricultural benefits to First Nations

A man
Chief Robert Head of Peter Chapman Band, which is part of James Smith Cree Nation, said the money will be used for trusts, payments to members and infrastructure. (CBC News)

The federal government is compensating more than a dozen Saskatchewan First Nations for agricultural benefits promised in treaties signed long ago, but never provided. 

It has also reached a separate agreement with Cumberland House Cree Nation on a land claim. 

Federal Minister of Crown-Indigenous Relations and Northern Affairs Gary Anandasangaree said at a news conference Friday that the 14 First Nations involved in the agricultural settlement will get a combined $1.72 billion.

"We have an opportunity today as a country and as a people to make sure that we reset the relationship for the next generation," Anandasangaree said.

These are the latest examples of what's known as cows-and-plows settlements. 

The treaties made promises including hand tools such as spades, scythes and axes, as well as bigger equipment like plows, harrows and pit saws, to be shared among families. Many of these promises were never fulfilled.

"We're currently building our nation basically from the ground up, because we have long been denied our benefits under treaty," Chief Robert Head of Peter Chapman Band, which is part of James Smith Cree Nation, said. 

Head's First Nation will receive about $46 million. He said that the money will be used for trusts, payments to members and infrastructure.

"We weren't allowed to leave the reserves unless we had a permit or a pass. We weren't allowed to sell, you know, the produce that we grew on our reserves," Head said. 

"Residential schools, the Sixties Scoop and, you know, all the other policies … all point to genocidal policies of the Canadian government."

Head said that the compensation is justice that was long overdue, since the treaties were signed over 150 years ago. 

A woman
Tanya Aguilar-Antiman Chief of Mosquito-Grizzly Bear’s Head-Lean Man First Nation said some of the money will be put in a trust for children under 18 so that when they turn 18 they get a good head start. (CBC News)

Tanya Aguilar-Antiman Chief of Mosquito-Grizzly Bear's Head-Lean Man First Nation said that the settlement is an action-based example of reconciliation. 

"We've committed some resources to our language, and economic development is a big thing in our community right now," Aguilar-Antiman said.

Her First Nation will be getting around $114 million. She said some of the money will be put in trust for children under 18, so that when they turn 18 they get a good head start. 

The First Nations being compensated include:

  • Ahtahkakoop Cree Nation.
  • James Smith Cree Nation #370.
  • Little Black Bear First Nation.
  • Ministikwan Lake Cree Nation.
  • Moosomin First Nation.
  • Mosquito-Grizzly Bear's Head-Lean Man First Nation.
  • Pasqua First Nation.
  • Piapot First Nation.
  • Pelican Lake First Nation.
  • Poundmaker Cree Nation.
  • Saulteaux First Nation.
  • Sweetgrass First Nation.
  • Waterhen Lake First Nation.
  • Witchekan Lake First Nation.

Sask. First Nation agrees to $152M agricultural settlement with Ottawa

Sturgeon Lake First Nation to distribute $30K of settlement to each of 3,250 members

Several people stand or sit near a woman who signs a paper with a pen
Chief Christine Longjohn, centre, and the Sturgeon Lake First Nation council have announced that community members voted to accept a $152-million settlement agreement with the federal government. (Submitted by Christine Longjohn)

Sturgeon Lake First Nation says community members have voted in favour of a $152-million settlement over the federal government's reneged agricultural promises as outlined in Treaty 6.

It is among several settlements referred to as "cows and plows" agreements between Saskatchewan First Nation communities and the federal government over the failure to fulfil treaty promises to provide agricultural assistance and tools.

According to a news release from the community, issued Wednesday, Canada did not deliver promised agricultural tools, seeds and livestock that "were crucial for the community's economic development and self-sufficiency."

"We haven't been able to do a lot of things within our community … because we haven't had the funding for that," Sturgeon Lake Chief Christine Longjohn said Thursday.

"So this is a huge step and it promises a brighter future, you know, for the generation now, but also the generations ahead."

WATCH | CBC Indigenous explains 'cows and plows': 
CBC Indigenous reporter Jennifer Francis simplifies what you need to know about this settlement. Plus, she debunks the myth that cows and plows eliminates your treaty rights.

The Cree community, located about 146 kilometres northeast of Saskatoon, has about 3,250 members. 

Longjohn said each registered member alive on the date of the ratification vote, which ran from July 22 to July 26, will receive $30,000 of the total settlement. Funds for minors will go into a trust until they are 18.

Of the remainder, $36 million is being put into a legacy trust fund, $12 million into a community development fund and the rest toward ratification costs, loan payment, legal fees and the legacy account, she said. 

"With the legacy fund, that is going to ensure there is always funds available for the community for generations to come," Longjohn said.

A news release from the community said 51 per cent of eligible members voted, with 88 per cent voting in favour.

Now that the ratification vote is complete, Longjohn said the First Nation council can sign the agreement, which will then go to Minister of Crown-Indigenous Relations Gary Anandasangaree to sign on behalf of Canada.

The process of signing the agreement and delivering the money is expected to take about six months, according to the First Nation. The federal government said the compensation will be paid within 45 days of the agreement being signed.

According to data from the federal government website, more than $729 million has been paid to Saskatchewan First Nation communities in similar settlements, including certain situations where the government did not provide promised ammunition and twine.

In an email, Crown-Indigenous Relations and Northern Affairs Canada spokesperson Ryan Tyndall said each settlement is negotiated separately and considers several factors.

"We are very pleased that the First Nation's membership has approved the proposed settlement, which will help to renew our relationship with and advance reconciliation with the First Nation," the email said.

"The Government of Canada has no involvement in how a First Nation uses settlement monies. First Nations can use their settlements to invest in community priorities and initiatives as they see fit."

READ MORE: https://www.cbc.ca/news/canada/saskatoon/1-72-billion-cows-and-plows-deal-1.7465807

Saturday, August 24, 2024

Tanya Talaga is Rewriting Canadian History Her Way

 

In The Knowing, her third non-fiction book, Talaga travels back in time—and unearths a few family secrets in the process
 

August 22, 2024

Tanya Talaga has made a career of telling the unvarnished truth about Canada, to Canada. In her bestselling books, Seven Fallen Feathers and All Our Relations, Talaga, a Globe and Mail columnist of Anishinaabe and Polish descent, turned her incisive eye on systemic problems like racism in policing and the suicide epidemic among Indigenous youth. But when it came to the personal, to her own family, Talaga always found more questions than answers.

In The Knowing, her third non-fiction book, out August 27, Talaga runs toward, not from, her history, filling in the gaps in her own ancestral line. It’s a lineage severed several times, as her First Nations relatives were forcibly sent to government- and church-sponsored residential schools, asylums and new families entirely as part of the Sixties Scoop. After years spent digging into the past, she’s learned a few things: about her grandmothers, about Canada’s past and that, when it comes to family, you can never really know the whole story. 

The Knowing revisits the colonial history of Canada, as well as the history of your own matriarchal line. What made you decide to weave in your own  family details? 

All Indigenous families share the same history; we all have people who are missing. I didn’t want to write a trauma porn book, talking about everyone else’s pain. Elder Sam Achneepineskum from Marten Falls First Nation once gave me some advice: our ancestors need to know who’s speaking. We need to tell people who each of us are, so everyone can understand what happened. 

 

...Figuring it all out, the how did we get here—that helps me a lot.  It’s reclamation. One person I met, Paula Rickard, is a professional genealogist who lives in Moose Factory, Ontario.  She’s built out a family tree of the James Bay coast that now has something like 12,000 names.  When I was just starting out, I messaged her Facebook page, and she responded with, “You know we’re related, too, right?” 

KEEP READING : https://www.macleans.ca/culture/tanya-talaga-is-rewriting-canadian-history-her-way/

Monday, July 15, 2024

Ottawa commits $47.8B to reform First Nations child welfare system

 Port Hawkesbury, NS, Canada / 101.5 The Hawk

Brad Perry

Jul 11, 2024 | 2:56 PM

 

https://www.1015thehawk.com/2024/07/11/ottawa-commits-47-8b-to-reform-first-nations-child-welfare-system/#

National Chief Cindy Woodhouse Nepinak of the Assembly of First Nations speaks to reporters on July 11, 2024. Image: CPAC video capture


It is being described as a historic and groundbreaking milestone for First Nations children and their families.

Ottawa has agreed to commit $47.8 billion over 10 years to reform First Nations child and family services.

The settlement agreement was announced during the Assembly of First Nations’ annual general meeting on Wednesday.

National Chief Cindy Woodhouse Nepinak said this deal will lead to improved support for First Nations children and their families.

“It is hard to think of this as a celebration because everything that has happened so far is so, so sad,” said Woodhouse Nepinak.

“Since the beginning of the Sixties Scoop, First Nations children have faced discrimination in Canada’s child welfare system due to longstanding discriminatory policies and attitudes toward First Nations people. We are moving toward prevention, rather than apprehension.

“In 20 years from now, I hope that many of our families are back together again, sooner than that, but at the same time we fix this system so it quits hurting our First Nations families.”

The agreement is on top of a landmark $23-billion settlement approved by the Federal Court in October for 300,000 First Nations children and their families.

The settlement is the largest in Canadian history and was based on a human rights tribunal ruling which found the federal government discriminated against First Nation children and their families.

Indigenous Services Minister Patty Hajdu said Thursday’s agreement will put an end to “discriminatory” and “systemically oppressive policies.”

“This was a tool that was used to destroy the strength of First Nations peoples so that people could not fight for their own rights to exist in a way that they had since time immemorial,” said Hajdu.

“Today’s agreement is about a change to all of that. It’s about restoring power and control to communities and families so that no child ever again will grow up without being surrounded by love and culture and language, knowing who they are.

“It’s also a day that Canada moves from compensating for harm to investing in prevention. It means that we can see an end to the days where families are ripped apart because they don’t have a safe place to sleep, because they can’t afford the food to feed their children, because they don’t have the supports they need.”

Saturday, July 13, 2024

Going Home

Sudbury chef bids farewell to find peace with her Indigenous family in Saskatchewan

Tammy Maki will close her downtown chocolate boutique at the end of the summer

 Nishat Chowdhury · CBC News : July 10

https://www.cbc.ca/news/canada/sudbury/downtown-sudbury-tammy-maki-sixties-scoop-1.7259456

 

Tammy Maki and her dog Frankie sit for a moment in her shop surrounded by pictures of her late daughter and her grandchildren. (Kate Rutherford/CBC)


A well-known Sudbury business woman is packing her bags and leaving the downtown to explore and connect with her Indigenous heritage in rural Saskatchewan.

Adoptee Tammy Maki, 59, owner of Raven Rising-Global Indigenous Chocolates on Cedar Street, says she'll close the doors to her shopfront at the end of the summer and someone else will take over the lease.

A child of the Sixties Scoop and member of White Bear First Nations, a community located about 210 kilometres southeast of Regina, Maki says she wants to reconnect with her Indigenous relatives after spending most of her life in Sudbury.

"I've never had a chance to experience my culture, my relatives, my people, ceremonies," she said. "I feel like an interloper in my own heritage."

The sudden loss of her only daughter last year and her grief became a catalyst for her to explore where she belongs, and is the final push for her departure. 

"This shop, we came to look at it together when I was looking for a place to lease. She worked here, she sat in the chair. It's always her, her, her in my mind," said Maki.

The chocolate shop won't be closing forever. Instead, the e-commerce business will be running out of White Bear First Nations.

Reconnecting with biological family

Maki was taken from her birth mother in the 1960s and a Sudbury family adopted her at a young age.

In the last five years, Maki found out she had three brothers and she was 56 when she saw a picture of her biological mother for the first time. 

"It's so weird, you go through life and you wonder, 'oh, do I look like anybody?" she said.

The Department of Indigenous Affairs indicates that the number of Indigenous children adopted between 1960 and 1990 was more than 11,000. However, more recent research suggests upwards of more than 20,000 First Nation, Métis and Inuit children were removed from their homes.

According to the Canadian Encyclopedia, the number of children taken away from their birth families varied by province, but the practice was most common in the Prairies.

In Saskatchewan, there were specific programs designed to facilitate adoptions.

"I'm going back with the attitude of not what my First Nation can do for me, but what I can do for them, and hopefully I find some peace there as well," said Maki. 

Looking forward to the move

While personal soul searching is the prime reason for the move, Maki says it's also been challenging to operate a business in Sudbury's core.

She says major changes need to be made to address the issues of homelessness connected to the toxic drug crisis.

"To tell me that I need to have a storefront downtown Sudbury in order to create foot traffic is fine, but when people are worried about coming here, then what does that do for me?"

Maki says she's looking forward to living in rural Saskatchewan where she says she feels like she can finally breathe, and where she has scattered some of her daughter's ashes.

"As sad as it's going to be, it's also very exhilarating and I'm really looking forward to experiencing that Indigenous side of myself, that side that's been just crying for years," she said.

 

Monday, October 3, 2022

BONE COLLECTORS: 6.7 million Indigenous objects and human remains held in Canada museums #TRC


Canadian Museums Association Urges Repatriation of Indigenous Objects

The report estimates that 6.7 million Indigenous objects and human remains continue to be held in Canadian institutions, most of which do not have formal repatriation policies.
A display in the First Peoples Hall of the Canadian Museum of History in 2018 (via Wikimedia Commons)

A major new report released on Tuesday, September 27 by the Canadian Museums Association (CMA) calls for greater support and funding for Indigenous organizations and museums as they pursue Indigenous “self-determination” at all levels of governance. 

The CMA estimates that 6.7 million Indigenous objects and human remains continue to be held in Canadian museums, with approximately 94% of them held in eight institutions. The report finds that few museums have formal repatriation policies and that even fewer of them are publicly accessible. Currently, only one province, Alberta, has repatriation legislation. The report also finds that although many museums showcase Indigenous-related programming and say they value Indigenous engagement, Indigenous curators and staff members are underrepresented, suggesting that Indigenous professionals are often slotted into advisory roles.

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The report, entitled “Moved to Action: Activating UNDRIP in Canadian Museums,” was commissioned as part of the nation’s response to Call to Action 67, one of 94 calls to action issued in 2015 by the country’s Truth and Reconciliation Commission (TRC). The TRC was established to reckon with Canada’s history of Indian residential schools, which forcibly separated Indigenous children from their communities for purposes of assimilation.


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