Indigenous Awareness Training PDF

Indigenous Awareness Training  Land Acknowledgement We acknowledge Treaty 7 Territory—the traditional and ancestral territory of the Blackfoot Confederacy: Kainai, Piikani and Siksika as well as the Tsuu T’ina Nation and Stoney Nakoda First Nation. We acknowledge that...

Indigenous Awareness Training  Land Acknowledgement We acknowledge Treaty 7 Territory—the traditional and ancestral territory of the Blackfoot Confederacy: Kainai, Piikani and Siksika as well as the Tsuu T’ina Nation and Stoney Nakoda First Nation. We acknowledge that this territory is home to the Métis Nation of Alberta, Region 3 within the historical Northwest Métis Homeland. We acknowledge the many First Nations, Métis and Inuit who have lived in and cared for these lands for generations. We are grateful for the traditional Knowledge Keepers and Elders who are still with us today and those who have gone before us. We make this acknowledgement as an act of reconciliation and gratitude to those whose territory we reside on or are visiting.  Introduction Early encounters with Indigenous people in what was to become Canada was a mystery to European explorers. Newcomers struggled to understand the North American continent inhabited by such mysterious people. Very often early newcomers to Canada, Europeans, would reject the possibility that these indigenous peoples could have arrived independently to the continent from Europe or Asia. Consequently, the myth developed that pre-contact Indigenous societies were unsophisticated, unchanging, and primitive. This suited the newcomers’ agenda, but it was nothing like the truth. Any evidence to the contrary turned their own worldview upside down, Europeans simply could not accept the truth; that these First Peoples had thrived, on their own, for thousands of years.  Indigenous Peoples of Canada Tribal Distribution in Canada at Time of First Contact with European Explorers  How Indigenous People Arrived in North America Indigenous Peoples were the first peoples in North and South America. Two theories exist for how Indigenous Peoples first arrived: 1. Creation Theory – Indigenous Peoples originated here and have never lived anywhere else. An example of a Indigenous creation story is, “The Story of Turtle Island.” A copy of this story can be found at: https://www.thecanadianencyclopedia.ca/en/article/turtle-island 2. Land Bridge Theory – Indigenous Peoples migrated by a land bridge known as the Bering Plain. Indigenous Peoples of Canada Indigenous Peoples can be studied according to the geographical region they inhabited before European contact. Each region had their own unique cultural practices, lifestyles and language. Geographical Regions: Northwest Coast Sub-arctic Arctic Plateau Great Plains Northeast Northwest Coast Most populated region. Home to many Indigenous Groups, such as the Haida, Tlingit, Kwakwaka’wakw, Heiltsuk, Makah, Tsimshian, Salish, Gitxsan. Due to proximity of rivers and ocean, fishing was a primary means of subsistence, alongside hunting and gathering. Lived together in villages, inside large cedar structures. Travel was primarily by dugout canoes. Had a well-defined social and political structure, which included hereditary chiefs, social status hierarchies and task specializations. Totem poles are one of the most renowned features of the Northwest Coast Indigenous culture. Had an extensive trade network based on fish oil. Now: Many live in modern homes, but still celebrate their heritage by carving totem pools and hosting traditional feasts. Have created a variety of tribal councils and associations to protect Indigenous rights and land claims. Fish is a big part of modern tribal business. Many tribes have revived their traditional cedar canoe building techniques and ake part  Subarctic Two major language families: Eastern Subarctic – Athapaskan (Dene), and Western Subarctic – Algonquian. Communities or bands were organized based on people who spoke the same language and shared traditions. Bands were small and nomadic. They moved frequently due to seasonal changes and available supplies. Lived by hunting larger mammals, such as caribou, as well as fishing, trapping and gathering fruit/plants. No social hierarchies. Built shelters that could be easily transported, such as wigwams or tipis. Used winter travel methods such as Now: sleds, toboggans Many groups and havesnowshoes. successfully negotiated land claims and self- government agreements. Resource development and settlement have threatened the traditional Indigenous economy of trapping and subsistence hunting. In 1975, the Grand Council of the Cree signed the James Bay and Northern Quebec Agreement, which provided compensation for social and ecological impacts of the James Bay Hydroelectric Project. Development of the tar sands in Fort McMurray: some First Nations have received benefits in the form of jobs and compensation. However, Arctic Primarily refers to the Inuit population, who are descendants of the Thule people. There are 9 main Inuit groups in Canada: Labrador, Nunavik, Baffin Island, Igulik, Caribou, Netsilik, Copper, Sanikiluaq and Western Arctic. Lived in congregated hunting camps during winter and in smaller bands the rest of the year. Leadership was typically the family head or a member who was considered skilled and successful at hunting. Used dogsleds and skin-covered Now: boats for transportation. Many Northern communities face Inukshuk are integral socio-economic to Inuitsuch as challenges culture and arefood overcrowding, usedscarcity, as navigational chronic aids or to convey messages. health issues and high rates of youth suicide. Many live in households with more than one family. Living conditions and lack of health care are contributors to chronic health conditions. Have celebrated many achievements, most notably self- government and the creation of Nunavut.  Plateau Indigenous Peoples include the Ktunaxa, Secwepemc, Stl’atl’imx, and Tsilhqot’in, among others. Primarily Dene and Salishan languages. Semi-nomadic. Dwellings constructed with portable materials. Travelled during spring, summer and fall, but mostly resided in one location during winter. Preserved food to ensure survival during winter months. Lived in bands that were created based on seasonal requirements. Chiefs were appointed or hereditary. Songs are an important part of Now: tradition. Since the early 1970s, many Plateau peoples have made a conscious attempt to reinterpret traditional ways. Both the bands and tribal councils are strong advocates of Indigenous self-government, economic development of reserve lands, educational opportunities, cultural/linguistic survival and equitable settlement of long- standing land claims issues. Strong movements toward cultural revitalization that focus on education, language and traditional knowledge.  Plains Indigenous Peoples include the Siksika, Sioux, Cree, Assiniboine, Dakota, and Ojibwe. Relied largely on nomadic buffalo hunting. Utilized all parts of the bison for food, clothing, and tools. Lived in tipi camps that were easily transportable. Often credited with being the first to hold powwows. Social organization consisted of organized bands and clan systems. Traded pemmican and hides. Now: Creation of Organizations that advocate Indigenous rights, culture and education; such as the Saskatchewan Indigenous Cultural Centre, the Assembly of Manitoba Chiefs, and the First Nations University of Canada. Many nations exercise political and economic self-determination. For example, the Tsuu T’ina First Nation owns/operates a casino, and other local businesses.  Northeast Indigenous Peoples in the Northeast belong to two unrelated language families: Iroquoian (Huron, Erie, Petun, Wenro) and Algonquian (Mi’kmaq, Ojibwe, Odawa). Crops were a large part of subsistence, including corn, beans, squash and wild rice. Crop storage allowed them to be mostly sedentary. Lived in small villages/towns, which consisted of large wooden frame longhouses. Algonquian bands typically had at least one chief, whose position was usually hereditary (patrilineal). Iroquoian society was based on Now: matrilineal clans. Have been involved in Canada-wide and International campaigns to protect Indigenous rights, such as Idle No More. Negotiated modern-day treaties and self-government. Many nations work toward protecting the natural resources of the land that they live on.  Indigenous Peoples of Canada The Canadian Constitution now recognizes 3 groups of Indigenous Peoples. Each with their own unique histories, languages, cultural practices and spiritual beliefs: 1. First Nations 2. Inuit 3. Métis  Indigenous Peoples of Canada First Nations Over 1 million people in Canada identified as being First Nations, according to the 2021 census. Hold reserve lands and members may live both on and off reserves. Communities may be large or small, relatively urban or extremely remote. There are 630 First Nations communities in Canada, speaking more than 50 distinct languages. Many First Nations have signed treaties, such as the Numbered Treaties, which have ongoing legal and socio-economic impact on Indigenous communities. Have been impacted by the dispossession of cultural traditions, social inequities, prejudice and discrimination; but progress has been made toward better socio-economic conditions. A report in 2019 showed that 47% of First Nations children in Canada lived in poverty, and in 2021 nearly one in five Indigenous people live in a low-income household.  Indigenous Peoples of Canada Inuit Indigenous people who primarily inhabit the northern regions of Canada. An Inuit person is known as an Inuk, and the Inuit homeland is Inuit Nunangat. Inuit population grew to just over 70k in 2021. An increase of 8.5% since 2016. Approximately 69% of all Inuit in Canada live in Inuit Nunangat. There are 8 main Inuit ethnic groups, and the Inuit language has 5 main dialects. 68% of Inuit harvest “country food” which includes seal, whale, duck, caribou, fish and berries. It remains an important food source for many. The Inuit Tapiriit Kanatami (ITK) was formed in 1971. This organization supports and advocates the interests of all Inuit living in communities across Inuit Nunangat. Gains have been made in self-government and other fields, like business, teaching, transportation, medicine and broadcasting. Many Northern Inuit communities live in some of the most crowded conditions in Canada. They lack adequate housing and living conditions  Indigenous Peoples of Canada Métis Are people of mixed European and Indigenous ancestry. Métis and métis are considered to mean 2 different things, and the terms are complex and contentious. Capitalized Métis is the term often used to describe people of the Métis Nation who trace their origins to the Red River Valley and prairies beyond. Lower case métis refers to any community of European-Indigenous ancestry. The Métis National Council (MNC) is the political organization that represents the Métis Nation. Created an art form of their own, floral beadwork, and are referred to as the “Flower Beadwork People.” The Métis language, Michif, is still spoken and taught in many communities. There are 624,220 people who self-identify as Métis in Canada, which is a 6.3% increase from 2016 to 2021. Transformative movements in Metis rights for hunting, recognition and self-identity happened with the Powley Case (2003) and the Daniels Case (2016). The Métis-Ottawa Accords, signed in June 2019, represents a landmark in Métis history, the first self-government agreements between the Métis Nation and the federal government. The accords will be followed by future negotiations to give the Metis Nation control over its own affairs (childcare, citizenship, etc.) and over the creation of future constitutions for their various nations.  Establishment of Treaties Definition of Treaty: a binding formal agreement, contract, or other written instrument that establishes obligations between two or more subjects of law.  Establishment of Treaties Why were treaties created? Colonists before late 1700s: After the late 1700s: Indigenous Leaders To ensure peaceful co- To free up land for new To protect Indigenous existence. European settlers. culture. To form military alliances To gain access to valuable To protect their people and during conflicts. resources. land from settlers. To expand trade. To acquire land for To ensure survival of their To try and “civilize” transportation routes. people. Indigenous Peoples. To isolate Indigenous Peoples To transition to a new way of from European society. life. To try and establish a partnership. To receive education and medication. To avoid conflict/wars. To receive assistance. Establishment of Treaties Treaties were first created in Canada in the 1700’s. Today, Canada recognizes 70 historic treaties, including: Treaties of Peace and Neutrality Peace and Friendship Treaties Upper Canada Land Surrenders and the William Treaties Robinson Treaties and Douglas Treaties The Numbered Treaties Negative Impact of Contact with Europeans 1. Contagions and Disease 2. Fur Trade 3. The Indian Act of 1876 4. Residential Schools  Impact of European Contact on Indigenous Peoples Contagions/Disease Many diseases were introduced by the European settlers, which took a large toll on Indigenous populations who lacked immunity. These diseases include: tuberculosis, scarlet fever, influenza, measles, chicken pox, diphtheria, smallpox, syphilis, cholera. Population of Indigenous Peoples in Canada before the arrival of Europeans was estimated to be around 500,000 to 2,000,000. By 1871, that number dropped to around 100,000. Most disease transmission to Indigenous Peoples was accidental, but there is evidence of intentional spread to some communities.  Impact of European Contact on Indigenous Peoples Fur Trade Increased conflict between Indigenous groups for control of the fur trade gateway. Created an Indigenous arms race between those with European firearms and those without. Became dependent on trading for firearms, ammunition and European food. Less reliant on hunting for their own food due to spending more time on hunting for the fur trade. This threatened their self- sufficiency. Caused shifts in hunting/migrating patterns. Having an economy based on shared resources transitioned to an economy based on individual profit. Conservation of resources was abandoned, and fur-bearing animals were depleted. More hunting occurred in order to make more money. Alcohol was introduced to the Indigenous population as well, which led to addiction problems. https://www.canadahistoryproject.ca/1500/1500-13-effects-fur- trade.html  Impact of European Contact on Indigenous Peoples Fur Trade The fur trade; however, was not all negative. Some positive impacts include: The encouragement of cooperation between the European settlers and Indigenous Peoples. Created the Metis (mixed blood) culture, where Europeans were absorbed into First Nations communities. The recognition of the Indigenous population as being capable and experienced. Most traders did not have settlement, religious conversion or assimilation as their goal. Europeans adopted Indigenous lifestyles and culture.  Impact of European Contact on Indigenous Peoples The Indian Act (1876) Imposed a definition of Indian status, which robbed Indigenous Peoples of the opportunity to define themselves. Defined specific circumstances by which Indigenous Peoples could acquire Canadian citizenship. Imposed a band system which led to class divisions and replaced traditional self-governance structures. Reduced communal lands by dividing reserves into lots for individual use. Prevented Indigenous Peoples from owning land. Prohibited gambling. Permission was required to open up a bank account. Prevented Indigenous Peoples from drinking in public taverns and banned traditional ceremonies (until 1951). Gave the government the power to use portions of reserves for roadways and public works. Administration of band money placed in the hands of non-Indigenous Peoples. Allowed the removal of children from parents who were deemed “unfit.”  Impact of European Contact on Indigenous Peoples Residential Schools Residential schools became part of government and church policy starting from the 1830s. The first residential school opened in Ontario in 1831. 100 years later, in 1931, there were 80 residential schools in operation. In 1907, Chief Medical Inspector Dr. P.H. Bryce reported that residential schools had a death rate of 30% to 50%. His findings also showed that Indigenous children were also deliberately exposed to tuberculosis and other communicable diseases. By 1920, attendance for Indigenous children between the ages of 7 to 16 was compulsory and children were forcibly taken from their households if parents did not comply. Students at residential schools were isolated, their culture was discouraged, and, in many cases, they were forbidden to speak their first language. School days were split between classroom education and manual labour. Labour tasks were separated by gender and were claimed to be used to help teach students life skills; however, it ended up becoming a way to inexpensively run the school.  Residential Schools School days were highly regimented. The day started with mass. After that, chores were performed, followed by a meal and finished with classes. This set up was repeated twice a day. Once in the morning and again in the afternoon. During the holidays, students remained at the schools. It wasn’t until the 1960’s that they were sent home to spend time with their families. Attempted assimilation left students disoriented and insecure. Feeling like they didn’t belong in either Indigenous or settler society. Many students suffered from physical, sexual and emotional abuse and were underfed and malnourished. Due to nutritional deficiencies and overcrowding, regular outbreaks of diseases occurred at the schools (such as tuberculosis, influenza and smallpox). The Gordon Residential School in Punnichy, SK closed in 1996. It was the last federally funded residential school in Canada.  Residential Schools Findings of Canada’s Truth and Reconciliation Commission The final report of Canada’s Truth and Reconciliation Commission, published in 2015, outlined several “undeniable” conclusions about the system: 1. The Federal Government failed to set clear goals and standards for education. 2. The curriculum was essentially elementary level, reflecting a belief that Indigenous people were intellectually inferior. 3. The Government did not develop or implement a policy for teacher qualifications. 4. Teaching staff, for the most part, were underqualified, overworked and poorly paid. 5. The curriculum was not only basic, but also irrelevant to the students’ needs, experiences or interests. 6. Students left the school without the skills needed to succeed. https://www.thecanadianencyclopedia.ca/en/article/residential-schools#:~:text=Resi dential%20schools%20were%20created%20by,term%20problems%20among%20Indi genous%20peoples  Residential Schools and Generational Trauma “Residential schools were government funded and church run and shattered everything about us. The effects of that still haunt our people today. Intergenerational trauma, PTSD, suicide rates and learned helplessness are some examples, not to mention, loss of culture, loss of language, lack of parenting skills, lack of education and additions. We feel like we have just recently started to break the cycle of these traumas and are starting to rediscover ourselves, our culture, our languages and our place in society. It is dark and disturbing, but those experiences shaped us and explain a lot about of our current struggles.”  The Importance of Indigenous Elders Elders are respected individuals in Indigenous communities, as they are knowledge keepers and help to ensure cultural continuity. An Elder is someone with enough life experience and knowledge of Indigenous traditions who teaches and offers guidance. They show by example and are meant to be non-judgmental and excellent listeners. While every community is different, one common trait among Indigenous Elders is a deep spirituality that influences every aspect of their lives. Being an Elder is not defined by age. They are recognized and given the title by their community and other Elders. They are often called upon as teachers, counsellors, ceremony conductors, healers and conflict resolvers. In most circumstances, Elders remain neutral when working with people; however, they may take a more vocal stance if required.  Xpera/ESM Indigenous Peoples Policy Xpera strives to establish a mutual working relationship with Indigenous people on all of our projects where indigenous communities are involved. Xpera actively engages with Indigenous people in order to: Create a long-term relationship built on trust and respect within communities and with our employees. Learn, respect and understand the culture, social issues, residential school impact, values, traditions, perspective, and knowledge of Indigenous peoples. Attend community events when invited and participate in discussions offered by communities so we may better understand the history and culture. Recognize and honor Aboriginal and Treaty rights as outlined in Section 35 of the Constitution Act, 1982 which are also a key part of the United Nations Declaration on the Rights of Indigenous Peoples. Establish an open atmosphere with Indigenous communities and employees where dialogue, input and active participation is not only accepted but highly encouraged. Work collaboratively in decision making and creating policies/procedures that are suitable for both the company and Indigenous communities and our employees. Encourage the employment of Indigenous people within our company, including training for specific roles such as security professional, supervisory positions, management positions, investigators and operational support roles. Strive to mitigate the impact our project(s) may impose on the Indigenous community. Xpera is committed to building respectful relationships with Indigenous communities and our employees. We are guided by the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). The International Labour Organization (ILO) Convention No.169 on Indigenous and Tribal Peoples. This Policy is part of our overall Health Safety Security and Environment Policy and will be reviewed yearly and updated as required.  Xpera/ESM Reconciliation Action Plan 1. Recruit Indigenous personnel to work on our team. 2. Ensure non-Indigenous staff take part in Indigenous Awareness Training. 3. Educate staff on protocols for Land Acknowledgement of traditional territory, why it is important and how to offer the acknowledgement. 4. Make staff aware of, and participate in, First Nations, Metis and Inuit activities in their respective communities and beyond. 5. Reach out to First Nations communities and offer training in our industry in each province in Canada. a. Security Professional b. Surveillance Investigator  Personal Acts of Reconciliation Simple actions you can take Take the opportunity to educate yourself. Watch films and documentaries on the subject. There are many. Here are 4 to start with: ‘Sleeping Children Awake’, Magic Arrow Productions (You Tube) ‘My Auntie Survived Residential School’, A CBC Short Documentary (You Tube) ‘The Eyes of Children’ – life at a residential school, CBC (You Tube) ‘Gord Downie’s The Secret Path’, CBC Arts (You Tube) Read books on the residential school experience: From the Indigo website: They Called Me Number One by Bev Sellars, Broken Circle: The Dark Legacy of Indian Residential Schools by Niizhotay Fontaine, A National Crime: The Canadian Government and the Residential School System by John S. Milloy, Beyond The Orange Shirt Story by Phyllis Webstad.  Attend a cultural event in your city or province Each year on June 21, Canada celebrates National Indigenous Peoples Day. First Nations, Metis and Inuit gather to mark their traditions, heritage and culture. Here are a few examples from: https://canadiangeographic.ca/articles/8-places-to-connect-with-indigenous-peoples-i n-canada/ https://www.nkmipdesert.com/ – Nk’Mip Desert Cultural Centre in Osoyoos, BC https://wanuskewin.com/ Wanuskewin Heritage Park, outside of Saskatoon, Saskatchewan https://madahoki.ca/ Madahoki Farm, located outside of Ottawa, Ontario https://blackfootcrossing.ca/wordpress/ Blackfoot Crossing Historical Park, 1 hour south of Calgary, AB https://tourismewendake.ca/en/pow-wow/ Wendake (Quebec) https://ojibwe-cultural-foundation.myshopify.com/ Ojibewe Cultural Foundation, two hours outside Sudbury, Ontario https://slcc.ca/ Squamish Lil’wat Cultural Centre, Squamish, BC  How to Approach an Indigenous Experience Taken From: canadiangeorgraphic.ca Respect the regalia: Elaborate, handcrafted regalia have deep cultural significance for the dancer and community and are typically only worn at ceremonies and dances. Do not refer to them as costumes, and don’t touch or attempt to wear them without permission. Art and crafts: Only purchase arts and crafts that are Indigenous made or purchased from an Indigenous- owned store or Indigenous artist. Masks and carvings have stories, family names and culturally significant symbols. Support local communities and stay clear from products produced overseas. Taking photos: Always ask for permission when taking photos of individuals. Taking photos during certain ceremonies and prayers, like a pow wow, is disrespectful. Pow Wows: Arrive punctually to avoid missing significant moments, including the opening and grand entry. Dress modestly, and respect that alcohol and drugs are prohibited during the cultural event. Gift giving: In some regions, it is customary to offer tobacco when asking a storyteller, experience provider or elder for traditional knowledge. Educate yourself: Learning about the communities and destinations before you visit will create a more thoughtful and rewarding experience. When in doubt, ask questions.  Indigenous Days of Significance National Ribbon Skirt Day - January 4 National Ribbon Skirt Day is held every January 4. This day originates with the story of Isabella Kulak, a member of Cote First Nation, who was shamed for wearing her handmade ribbon skirt to a formal wear day at her elementary school. Traditionally worn by First Nations and Métis peoples, ribbon skirts are a meaningful symbol of identity, resilience, and survival for Indigenous women, girls, and gender-diverse people, and represents a direct connection to Mother Earth. Have a Heart Day - February 14 Have a Heart Day is part of the larger movement run by the First Nations Child and family services of Canada. Ever since its inception in 1998, the organization has worked to bring awareness to the discrimination faced by Aboriginal children. It also connects the families of victims with resources and support. The essence of the day is based on reconciliation and individual action. The central effort is to build a bridge between communities, as we address the hardships faced by Aboriginal families. National Indigenous Languages day - March 31 National Indigenous Languages Day is March 31, and it is a day to celebrate and honour Indigenous languages in Canada. The decade from 2022 to 2032 is also the International Decade of Indigenous Languages to promote the use of Indigenous languages world-wide.  Indigenous Days of Significance National Day of Awareness for Missing and Murdered Indigenous Women, Girls, and 2SLGBTQQIA+ Peoples (MMIWG2SLGBTQQIA+) - May 5 May 5th is the National Day of Awareness for Missing and Murdered Indigenous Women, Girls, and 2SLGBTQQIA+ Peoples (MMIWG2SLGBTQQIA+). This day is also known as Red Dress Day with respect to Jaime Black’s REDress art installation which helped inspire the red dress movement. On May 5th, many people across North America hang red dresses in private and public spaces to remember those who are missing and murdered. Moose Hide Campaign Day - May 16 Moose Hide Campaign Day is a day of ceremony where all Canadians are called to join together to take a stand against violence towards women and children and to take practical steps for our collective journey of reconciliation. National Indigenous History Month - June In 2009, June was declared National Indigenous History Month in Canada. During this month, we celebrate and honour the history, heritage and diversity of First Nations, Inuit, and Métis Peoples in Canada. This month is also a time for all Canadians to learn about, appreciate and acknowledge the Indigenous Peoples of Canada’s immense contributions, both past and present.  Indigenous Days of Significance National Indigenous People's Day - June 21 On June 21st, we pay special attention to National Indigenous People’s Day, a day for all Canadians to honour and celebrate the legacy, diverse cultures and exceptional contributions of First Nations, Inuit, and Métis Peoples. Although these groups share many similarities, it is important to acknowledge that they each have their own unique heritage, language, cultural traditions, and spiritual beliefs. National Day for Truth and Reconciliation – September 30 As of June 2021, September 30th is now officially recognized as the National Day of Truth and Reconciliation. This day is a federal statutory holiday, which allows employees in the federal public service to observe and participate in this important day. This holiday also addresses one of the 94 Calls to Action from the Truth and Reconciliation Commission: “We call upon the federal government, in collaboration with Aboriginal peoples, to establish, as a statutory holiday, a National Day for Truth and Reconciliation to honour survivors, their families, and communities, and ensure that public commemoration of the history and legacy of residential schools remains a vital component of the reconciliation process.” National Day of Truth and Reconciliation coincides with Orange Shirt Day, a day on which people create awareness of the individual, family, and community inter-generational impacts of Indian Residential Schools and promote the concept of Every Child Matters.  Indigenous Days of Significance Orange Shirt Day (National) - September 30 September 30th is Orange Shirt Day, a day that recognizes the harm Canada’s residential school system inflicted on Indigenous children and their families, and the ongoing trauma that remains today. It is a day to remember and honour the life of every child. The goal of Orange Shirt Day is to create awareness of the individual, family, and community inter-generational impacts of Indian Residential Schools through Orange Shirt Day activities, and to promote the concept of Every Child Matters. The Orange Shirt Society was formed in Williams Lake, British Columbia to encourage and sup port communities to recognize Orange Shirt Day and to support reconciliation events and activ ities. Orange Shirt Day was inspired by Phyllis Webstad’s experience at the St. Joseph’s Mission residential school in the 1970s. The “orange shirt” in Orange Shirt Day refers to the new shirt that was given to Webstad by her grandmother for her first day of school. When Phyllis got to school, they took away her clothes, including her new shirt. It was never returned. To Phyllis, the colour orange has always reminded her of her experiences at residential school and, as she has said, “how my feelings didn’t matter, how no one cared and I felt like I was worth nothing. All of us little children were crying and no one cared.”  Indigenous Days of Significance National Day of Action for MMIWG2S - October 4 October 4th marks the National Day of Action for Missing and Murdered Indigenous Women, Girls, and Two-Spirit and gender diverse people. Indigenous Veterans Day (National) – November 8 Every year on November 8th, we honour Indigenous Veterans Day by paying tribute to the important contributions and sacrifices made by First Nations, Inuit, and Métis peoples in service to Canada. Even before Canada was a country, Indigenous Peoples have fought to defend our country and our values. Where there has been conflict, where peace, security and safety have been threatened, Indigenous Peoples from across Canada have answered the call. On this day and throughout Veterans’ Week, we thank the thousands of First Nations, Inuit and Métis who have served and are serving. [Taken from the University of Waterloo Office of Indigenous Relations]