MULTICULTURALISM
FIRST NATIONS STUDENTS/CULTURE
Multiculturalism: describes the existence, acceptance or promotion of multiple cultural traditions with a single jurisdiction usually considered in terms of the culture associated with an ethnic group.
• First Nations peoples (Mi’kmaq/L’un) lived in the Maritime provinces well before their documented inhabitance of the 16th century. This area is known as Mi’kmaq’ki. Mi’kmaq people have always had a governmental body called the Grand Council until the government passed the Indian Act in 1876. This Act was established to require First Nations peoples to establish representative elected governments when in fact, they already had their own form of government.
• The Grand Council flag of the Mi’kmaq people was designed to be hung vertically. If the flag is hung horizontally it is always with the star on the upper corner.
• An accurate population count is unknown but communities can vary in size from 3-5 hundred with some communities ranging in size of up to 3 thousand.
• The Wolastoqiyik (Maliseet) Nation are the Indigenous people of the Saint John River valley and its tributaries Their territory extended across the current borders of New Brunswick and Quebec in Canada, and parts of Maine in the United States. The Houlton band of Mailseet peoples, based in Maine, are the federally recognized tribe of Maliseet people in the United States.
Map of the 7 districts of Mi’kma’ki
Following is a map of the Atlantic region with all 34 individual communities shown. Each community has it’s own governing body consisting of a Chief and council. The number of council members is related to the size of the community. Some communities are closer together and others may appear distant. However, all communities are connected in some way whether through marriage or other family related ties.
Government
The Mi’kmaq society has 3 levels of government. The Mi’kmaq Grand council was the sole form of government before
contact with the Europeans. Changes in the role of the Grand Council are the result of efforts of the British Crown and federal government to impose its system upon Mi’kmaq people.
• 1) The Grand Council: is the traditional aboriginal government of the Mi’kmaq nation. It draws it’s membership from all parts of Mi’kmaq territory, has both political and spiritual authority and continues to be the sovereign government of the Mi’kmaq today.
• 2) Grand Chief: was a title given to one of the district chiefs, who at one time, was usually from the Mi'kmaq district of Unamáki (Cape Breton Island). This title was hereditary and usually was passed down to the Grand Chief's eldest son.
• 3) Community Chief: who presides over individual communities along with other elected members called councilors. The chief of each community is an elected body from
Multicultural exchanges are what happens when one person , or a group of people, works or interacts with someone from a cultural group different from their own.
Indigenous peoples are no different than non-Indigenous
peoples in respect to their basic wants and needs. We all
want and need the support of loving, caring people
around us. We all have a need to feel safe and welcomed
in our immediate environment and surrounding
community. WE are all searching that place to call HOME
away from home.
Some may feel more at home than others.
TERMINOLOGY: So what do I use?
Terminology, particularly as it relates to Indigenous peoples, can be tricky to navigate. A term that might be acceptable to some might be offensive to
others. Because of this, many people do not feel confident using certain terms when referring to Aboriginal peoples. Fear of using the "wrong"
word should never stifle important dialogue and discussions that need to be had.
By taking a moment to consider the history of certain terms, it is very possible to learn and be comfortable with which words to use in which contexts. We have compiled this guide to help inform your decisions on
terminology.
Why does terminology matter?
The history of relationships between the Canadian state and Aboriginal peoples is complex, and has oftentimes been paternalistic and damaging. As a result, terminology can represent something more than just a word. It can represent certain
colonial histories and power dynamics. Terminology can be critical for Indigenous populations, as the term for a group may not have been selected by the population themselves but instead imposed on them by colonizers. With this in mind, one might
understand how a term can be a loaded word, used as a powerful method to divide peoples, misrepresent them, and control their identity—what we can see today in Canada with “status” and “non-status peoples," the legally defined categories of
people under the Indian Act.
On the other hand, terms can empower populations when the people have the power to self-identify. It is important to recognize the potential these words may hold— but it is also important and very possible to understand these terms well enough to feel confident in using them and creating dialogue. Although many First nations peoples may prefer to identify
themselves by their specific cultural group, some definitions follow. As you will see, the most respectful approach is often to use the most specific term for a population when possible.
Definitions:
TREATY:
- a formal agreement or contract between two or more governing bodies, such as an alliance or trade
arrangement between the Crown and various Indigenous groups.
During settlement and colonization, treaties were negotiated between the Crown and local Indigenous
peoples, guided by the Royal proclamation of 1763. This Proclamation was a British Crown document
which acknowledged that British settlers would have to address existing rights and title in order to
further settlement. During these treaty negotiations, the then Crown, guaranteed certain rights to the
local First Nations. There has been considerable debate, in and out of courts, as to whether or not
these agreements extinguish Aboriginal rights set out in the treaties. For many First Nations, this
debate is ongoing.
For First Nations peoples the problem lies within the meaning of the signed agreement. Because of
‘language’ differences, the meaning was not always the same.
Aboriginal:
By the Canadian government, the term “Aboriginal” refers to the first inhabitants of Canada, and includes First Nations, Inuit and Métis peoples. This term came into popular usage in Canadian texts after 1982, when section 35 of the Canadian Constitution defined the term as such and the Canadian government decided to include the Inuit and Métis into their policies. When used in Canada it is generally understood to refer to the Aboriginal peoples in a Canadian context.
First Nation:
First Nation is a term used to describe Aboriginal peoples of Canada. Ethnically, this group is neither Métis nor Inuit. This term came into common usage in the 1970s and 80s and replaced the tern ‘Indian’, although unlike ‘Indian’, the term First Nation does not have a legal definition.
Inuit:
This term refers to specific groups of people generally living in the far north who are not considered "Indians" under Canadian law.
Métis:
The term Métis refers to a collective of cultures and ethnic identities that resulted from unions between Aboriginal and European people in what is now Canada. This term has general and specific uses, and the differences between them are often contentious. It is sometimes used as a general term to refer to people of mixed ancestry, whereas in a legal context, "Métis" refers to descendants of specific historic communities.
Indian:
The term "Indian" refers to the legal identity of a First Nations person who is registered under the Indian Act. The term "Indian" should be used only when referring to a First Nations person with status under the Indian Act, and only within its legal context. Aside from this specific legal context, the term "Indian" in Canada is considered outdated and may be considered offensive due to its complex and often idiosyncratic colonial use in governing identity through this legislation and a myriad of other distinctions (i.e., "treaty" and "non-treaty," etc.). In the United States, however, the term "American Indian" and "Native Indian" are both in current and common usage. You may also hear some First Nations people refer to themselves as "Indians." While there are many reasons for an individual to self-identify as such, this may be a deliberate act on their part to position and present themselves as someone who is defined by federal legislation.
Indigenous:
Indigenous is a term used to encompass a variety of Aboriginal groups. It is most frequently used in an international, transnational, or global context. This term came into wide usage during the 1970s when Aboriginal groups organized transnationally and pushed for greater presence in the United Nations (UN). In the UN, "Indigenous" is used to refer broadly to peoples of long settlement and connection to specific lands who have been adversely affected by incursions by industrial economies, displacement, and settlement of their traditional territories by others.
Native:
"Native" is a general term that refers to a person or thing that has originated from a particular place.
The term "native" does not denote a specific Aboriginal ethnicity (such as First Nation, Métis, or
Inuit). In the United States, the term "Native American" is in common usage to describe Aboriginal
peoples. In Canada, the term "Aboriginal" or "Indigenous" is generally preferred to "Native." Some
may feel that "native" has a negative connotation and is outdated. This term can also be problematic
in certain contexts, as some non-Aboriginal peoples born in a settler state may argue that they, too,
are "native."
Is it okay to say "native"?
While "native" is generally not considered offensive, it may still hold negative connotations for some.
Because it is a very general, overarching term, it does not account for any distinctiveness between
various Aboriginal groups. If you are referencing a specific group, it is generally considered more
respectful to use another term that more specifically denotes which peoples you are referring to.
However, "native" is still commonly used. Many people find it to be a convenient term that
encompasses a wide range of populations. When wanting to use a general term in the Canadian
context, one might prefer the use of the term "Aboriginal."
Most importantly, be up front and acknowledge your discomfort, only because:
(a) you don’t know(b) you want to know and(c) you do not want to offend anyone.
Most Indigenous people want to share their culture. Having said that, for them to share they need to feel safe: safe from racism, embarrassment, tokenism and thus safe from the fear of being treated “differently”.
Protocol
When events, feasts, pow-wows, meetings, etc. take place in a district or region of another Indigenous group it is customary and respectful to acknowledge the peoples of the territory on which events are taking place. For example, here at Mount Allison University you will periodically hear a protocol statement being read to acknowledge the Mi’kmaq people on whose unceded lands MTA sits today. Unceded means that this land(Mi’kma’ki territory) was never sold nor surrendered to non-Indigenous peoples.
Year of Indigenous Knowing:
Each year President Campbell announces a theme for our university. 2016-2017 will be recognized as The Year of Indigenous Knowing in response to the TRC (Truth and Reconciliation Commission) report of 2015. The TRC is a component of the Indian Residential School (IRS) Agreement. It’s mandate is to inform all Canadians about what happened in IRS.
Some things being implemented to acknowledge the Year of Indigenous Knowing are:1) President’s Speaker Series have invited internationally known Indigenous speakers to the campus to speak to various Indigenous issues. 2) New Indigenous space has been created in room 130 WMSC. It is hoped that this space will bring forth the important safety net for all students to gather, communicate, learn and build respectful relationships across cultures on campus.3) Orientation this year will have some focus on Indigenous knowledge. 4) Protocol statement has been developed.5) Commencement and convocation will include Indigenous cultural aspects. 6) A new Indigenous studies course is being offered for 1st year students.7) Cultural events will be taking place through-out the year.
Room 130, WMSC:
This space is being dedicated as Indigenous ‘space’ on campus. Indigenous students need to have space that is free from racism and where they can communicate in a ‘safe’ place. This is where all students can drop in and hopefully, learn about Indigenous cultures through music, art, food, language and respectful communication. Drop in and relax. Work on papers or just take a much needed breather. This is a place where we can all get together and build on friendships that could last a lifetime.
Indiginization/Decolonization
You may also hear the terms “Indigenization or Decolonization of the Curriculum” here on campus. This means the university community, faculty/staff/students are working very hard to include Indigenous knowledge through it’s teachings. Indigenous history has not always been pretty or truthful. Indigenous people have spent decades in educational institutions only hearing connotations' towards them and their cultures. Indigenization/decolonization will hopefully change attitudes and negative history into a more positive experience for Indigenous students. It is also through this process that Mount Allison hopes to educate all students to the true and respectful histories of Indigenous peoples.
Indigenous students coming to a university
environment may feel isolated because they may have
come from a very close knit community where
everyone knows everyone. They all speak the same
language which may be different than yours.
Most will have come from a community with
close ties to immediate and extended families.
First Nations peoples have very strong connections to each other regardless of their physical space. In First Nations communities, there is often a connectedness that is not present in the larger society. Children have multiple attachment relationships and this is a strength that First Nations people may be able to draw upon.
Connections are vital to the health and happiness of people in general. Indigenous student rely heavily on these connections.
Indigenous peoples have a right to quality education, for themselves and for their communities. Having a better education helps them build better communities for our future generations. It is not about retribution.
Remember that when a tragic event happens in one First
Nations community, it has the potential to effect other First
Nations communities across the country and therefore, can
have devastating effects for those students who are living
away from home as well. They may need the extra support
at these times.
There is a saying that tragic events can have a ripple effect which is representative of the connectedness
between even distant communities.
We are all connected.
First Nations students may often already see
themselves as different. Choose your words
wisely.
Identity is a highly charged subject for Aboriginal people, owing largely to
colonial efforts to eradicate Aboriginal identities as a part of the colonial
project in Canada. The social and cultural legacies of this history continue to
be experienced very profoundly today and generate deep tensions that often
manifest in troubling and unexpected ways.
It is critical that an understanding of the historical and social contexts be accompanied by an awareness of how individuals interpret this information and position themselves in relation to it.
Both students and instructors, Aboriginal and non-Aboriginal, are constantly interpreting meaning from this history in relation to their sense of self, but the ways that they do so are often the source of classroom tensions.
There are many misconceptions about Indigenous peoples.
Misconception 1: HistoryThe history of North America began with the arrival of Europeans to the shores of this continent.
Fact:Columbus was lost!
Long before the first explorers landed on the shores of the "New World", there were many different Indigenous nations living in various regions of what we now know as "Canada". Each nation had its own tribal customs, political organization, language, and spiritual beliefs, and had developed vast trade and economic systems. In fact, the advanced medical knowledge of the Iroquois people helped save the lives of many newcomers to North America. There is a long history of this country prior to European arrival, and First Nations recorded it orally. The newcomers, however, set down their version of history in writing. It is only in recent years that mainstream Canadians are learning of the true history of First Nations and their contributions in building this country.
Columbus Was Lost!
Misconception 2: Terminology
Fact: The terms "Aboriginal", "Native" and "Indigenous" are used as general terms to collectively describe
three distinct cultural groups known as the "Inuit", the "Metis" and "First Nations". Each of the three groups
has its own unique historical background, culture and political goals. Within the group known as "First
Nations" or "Indians", there are 633 First Nations bands, representing 52 nations or cultural groups and more
than 50 languages. Each nation has its own spirituality, traditional political structure, and history. As a general
rule, most individuals prefer to be referred to by the specific nation to which they belong (Blackfoot, Cree,
Dene, etc.).
The term "Aboriginal" should be used only as an adjective to describe individuals or mixed groups of First
Nations or Indians, Metis or Inuit people. It has been wrongly used by the news media as a noun, as in: “The
Aboriginals are...” The proper usage is: “the Aboriginal peoples are...”
Misconception 3: Rights and Benefits
First Nations are the only peoples to have special rights and benefits above other Canadians.
Fact:
First Nations people enjoy the same fundamental benefits as all other Canadians, including Child Tax Benefit, Old Age
Security and Employment Insurance. Where Constitutionally protected Aboriginal rights exist, First Nations people do
have priority over others (for example, the right to hunt and fish for subsistence), but even these rights are subject to
regulation.
Some registered Aboriginal people enrolled under comprehensive claim settlements also enjoy certain rights or benefits,
including reserve lands, hunting and fishing rights, and payment of annuities (depending on the terms and conditions of
their treaty agreement). The government provides housing and post-secondary assistance to First Nations so that they
may achieve the same standard of living as other Canadians. Because of the division of powers in the Constitution, many
services provided by provinces to other Canadians are provided to Indians living on reserve by the federal government.
Provincial standards are generally adopted, but there may be some local differences.
In Canada, the government also provides assistance to those people who cannot afford housing, medical aid and social
assistance. As well, a tax rebate is given to low income families.
Foreign diplomats to Canada are able to take advantage of the provincial sales tax exemption, and other benefits as a
special group of people living within Canada's borders.
Although the Federal Government portrays it’s self as being the helping hand where First Nations peoples are concerned, their involvement in Indigenous affairs has been patriarchal and confining in so many ways. For example, the education of First Nations students in many ways is restrictive because funding for education is less per student when children are educated in their own community. This means resources and teachers are not in balance with what is offered in the provincial public schools
Misconception 4: Conditions and Aboriginal Communities:
First Nations peoples are better off than most Canadians.
Fact:
Although each year the United Nations ranks Canada among the best places in the world
to live, the fact remains that many First Nations people in Canada still live in conditions that fall far short of the basic
standards most Canadians have come to expect. Statistics on Aboriginal Peoples report revealed:
• Almost half (48%) of the Aboriginal population of working age has some form of post-secondary qualification. This compares to 65% for the non-Aboriginal population of the same age.
• The working-age Aboriginal population with a university degree has increased since 2006 (from 8% to 10%). However, they still lag far behind the non-Aboriginal population at 26%.
• Of the 66,100 Aboriginal individuals aged 25-64 with a university degree in 2011, 65% were female. This compares to 54% for the non-Aboriginal population.
• The overall working-age Aboriginal population lags behind in educational attainment with 29% having less than high school compared with 12% for non-Aboriginal individuals of the same age. The gap between the two populations has narrowed between 2006 and 2011, however, going from 19 to 17 percentage points.
• As of March 31, 2016, there were 133 Drinking Water Advisories in effect in 89 First Nation communities across Canada, excluding British Columbia.
tuberculosis and diabetes are respectively 17 times and 3 times higher among Aboriginal peoples.
While no data base dealing specifically with suicide rates among Aboriginal people and First Nations is currently
available in Canada, suicide rate within First Nations and Inuit communities is much higher than in main stream society. It
could be from two to seven times more frequent.
Misconception 5: TaxationAll Aboriginal peoples are tax exempt.
Fact:
Inuit, Metis, and non-status Aboriginal peoples are required to pay tax. The origin of tax exemption for registered
Indigenous peoples is found under sections 87 and 90 of the Indian Act. Income earned by registered Aboriginal
peoples working on reserve for a company which is located on-reserve are exempted from federal and provincial
income taxes. Generally, First Nation individuals must pay income tax if they work off-reserve or for a company
located off reserve whose business is not specifically geared toward Aboriginal people.
Depending on the province, some registered First Nations do not pay provincial sales tax. Even within a province,
there is often uneven application of this right.
Registered First Nations peoples do not have to pay the GST on goods delivered to the reserve. If the goods are
purchased off-reserve and not delivered to the reserve, the GST must be paid.
Misconception 6: Financial Accountability
First Nations peoples are incapable of administering their own finances.
Fact:
Every First Nation in Canada is required to submit an annual audit to the federal government before
receiving next year’s funding. Significant improvements in financial management systems have been made:
The development of the First Nation Financial Management Board (FMB). One of four fiscal institutions
being developed by First Nations, the FMB is a First Nation led response to concerns about First Nation
financial management systems and accountability. It is intended to be a long term solution to First Nation
capacity development and not a quick legislative fix.
The FMB will act as a financial management service institution for First Nation governments and
institutions. It will work with First Nations to develop a financial management policy framework, develop
best practices and certify First Nation financial management systems as requested.
First Nations communities across the country are continually becoming more economically independent and are building on business plans to enrich their communities in a variety of ways.
Misconception 7:
Because of the remote location of many First Nations communities, economic development is non-existent on
reserves and there are few aboriginal businesses.
Fact:
Recent statistics from Industry Canada revealed that there are over 20,000 Aboriginal businesses in Canada active in
every sector of the economy.
Many are located in First Nations communities and have brought increased employment as a result of joint business
ventures with non-Aboriginal companies.
Under ordinary circumstances a businessperson could go to a local bank and get a loan to purchase the necessary
equipment and assets. Not so for First Nations people living on-reserve.
Section 89 of the Indian Act, which was supposed to protect First Nations land from seizure, paradoxically prohibits
First Nations land from being mortgaged. It prevents First Nations people living on-reserve from using their land as
collateral.
Misconception 8: Living Conditions
All First Nations communities face living conditions similar to those of third world countries.
Fact:
No two communities are the same. There are many factors that determine the standard of living and level of
economic development in First Nations communities.
Work with First Nations leaders to improve living conditions on-reserve continues to bring the standard of living
up to par with the rest of Canadians. First Nations are working to increase their land-base and are seeking fair
and equitable access to resources. The total accumulated size of all Indian reserve land south of 60 in Canada
(2,676,469.9 hectares) would fit into the great Navajo reservation (6,477,732.8 hectares) in the United States.
Misconception 9: Housing and Education is FREE
All Aboriginal people receive housing and post-secondary education.
Fact:
Métis and non-Status Indians do not receive free housing or education assistance.
Housing and education are important legal benefits of some treaties for Treaty First Nations.
Under DIAND’s on-reserve housing policy, Status Indians living on-reserve obtain funds through their band councils to
build or renovate their homes. In many cases they repay these loans over a number of years.
Low income non-Aboriginal families in various regions of Canada seeking housing assistance from governments may also
receive assistance through various programs offered by the federal and provincial governments.
DIAND provides elementary education assistance for on-reserve status Indians, and post-
secondary education assistance to Inuit and Status Indians to help improve their standard of living. While Status Indian
students receive post-secondary assistance through their band councils, they can also receive provincial financial assistance
in the form of grants or loans that must be repaid. Federal funding for post-secondary education has remained the same
since 1987, except for the 2 to 3% increase per year approved by the Treasury Board. At the same time, the number of Inuit
and Status Indians applying is up and tuition fees keep rising, so fewer and fewer students access education funding. This is
a negotiated treaty right.
Remember, education is not always free! Not for First Nations students nor for non-Indigenous students. We have all paid he price!
Protocol:
When working on or within the traditional territory of any First Nation there is protocol to follow. It may be customary between nations to acknowledge the host First Nations peoples and their traditional territory at the onset of any meeting or gathering. The long struggle by First Nations peoples and their communities for respect has be tough. However, through it all this basic protocol has survived and thrived. This is why, here at Mount Allison, you mat hear a protocol statement being introduced at the beginning of various events.
It is also protocol that at gatherings that may include a feast, Elders, expectant mothers and mothers with young children are always served first. This is our way of showing respect.
How Best to Support Indigenous Students
The best way is to educate yourself. There are many internet sites that can help. Knowledge is your best friend. Recognize there will be differences due to culture. If they appear to be lonely, include them in activities. Just a trip up to Tim’s can reduce anxieties. Some will feel more comfortable in small groups. Walk to class with them. Remember, many may be out of their element and stresses can be present just because of geography. They are away from their community. Help them become more familiar with the university lay-out. RAs can help with frequent check-ins in residence and let them know how to find me (Student Affairs Dept. 2nd floor, WMSC). A walk down town for a slice of pizza or just a coffee is a great way to get to know them better. Some will be fluent in their native language. Ask them to teach you a few things like, hello or see you later.
Contact info:Doreen RichardIndigenous Affairs CoordinatorRoom 291, [email protected]@mta.caContact me anytime. Drop in and introduce yourself!
Recommended
