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See below for Mr. Hearn's entire testimony. Please be advised that Memory Project primary sources may deal with personal testimony that reflect the speaker’s recollections and interpretations of events. Individual testimony does not necessarily reflect the views of the Memory Project and Historica Canada.
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Memory Project Archive
"I was running from one slit trench to the other; and they started peppering us, you know. I was running back and I got hit in the leg. I couldn't move, the shrapnel is still here." See below for Mr. Settee's entire testimony. Please be advised that Memory Project primary sources may deal with personal testimony that reflect the speaker’s recollections and interpretations of events. Individual testimony does not necessarily reflect the views of the Memory Project and Historica Canada.
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Murray Sinclair or Mizanay (Mizhana) Gheezhik, meaning “The One Who Speaks of Pictures in the Sky” in the Ojibwe language, lawyer, judge and senator (born in 1951 in Selkirk, MB). Called to the Manitoba Bar in 1980, Sinclair focused primarily on civil and criminal litigation, Indigenous law and human rights. In 1988, he became Manitoba’s first, and Canada’s second, Indigenous judge. Sinclair joined the Truth and Reconciliation Commission in 2009, before becoming a senator in 2016. He retired from the Senate in 2021 but continues to mentor Indigenous lawyers. The breadth of public service and community work completed by Sinclair demonstrates his commitment to Indigenous peoples in Canada.
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Nadine Rena Caron, OBC, surgeon, researcher, mentor, educator, patient advocate, community leader (born 1970 in Kamloops, BC). Nadine Caron was the first female First Nations student to graduate from the University of British Columbia Faculty of Medicine. She was also the first female First Nations general surgeon in Canada. For many years, Caron has highlighted the needs and voices of northern, rural and Indigenous populations in Canada.
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Celebrated in Canada every 21 June, National Indigenous Peoples Day is an official day of celebration to recognize and honour the heritage, cultures and valuable contributions to society by First Nations, Inuit and Métis peoples. National Indigenous Peoples Day is the same day as the summer solstice (the longest day of the year) and was chosen for its important symbolism to many Indigenous peoples (see Religion and Spirituality of Indigenous Peoples in Canada.) This day has been celebrated as a statutory territorial holiday in the Northwest Territories since 2001 and in the Yukon since 2017.
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Since time immemorial Indigenous peoples in Canada have been using plants and other natural materials as medicine. Plant medicines are used more frequently than those derived from animals. In all, Indigenous peoples have identified over 400 different species of plants (as well as lichens, fungi and algae) with medicinal applications. Medicine traditions — the plants used, the ailments treated, protocols for harvesting and application, and modes of preparation — are similar for Indigenous peoples across the country. In many Indigenous communities, there are recognized specialists trained in traditional medicine, and their practice often reflects spiritual aspects of healing as well as physical outcomes. In many cases, the therapeutic properties of Indigenous medicines are attributable to particular compounds and their effects on the body, but in other instances, their application is little understood by western medical practitioners. Within Indigenous communities, specific methods of harvesting and preparation of medicines are considered intellectual property of particular individuals or families.
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Social conditions, including health, income, education, employment and community, contribute to the well-being of all people. Among the Indigenous population in Canada (i.e., First Nations, Métis and Inuit peoples), social conditions have been impacted by the dispossession of cultural traditions, social inequities, prejudice and discrimination. Social conditions also vary greatly according to factors such as place of residence, income level, and family and cultural factors. While progress with respect to social conditions is being achieved, gaps between the social and economic conditions of Indigenous people and non-Indigenous people in Canada persist.
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First Nations, Métis and Inuit women (collectively referred to as Indigenous women) face many socio-economic issues today because of the effects of colonization. Europeans forced a male-controlled system of government and society (known as patriarchy) on Indigenous societies. The 1876 Indian Act disadvantaged certain Indigenous women by excluding them from band council government and enforcing discriminatory measures that took away Indian Status rights. Many Indigenous women today are leading the way in the area of healing the wounds of colonization, as they grapple with the issues of residential schools, missing and murdered Indigenous women and girls, abuse and violence, and drug, alcohol and other addictions. (See also Indigenous Feminisms in Canada.)
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Until the latter half of the 20th century, the Netsilingmiut were nomadic hunters who lived in small shifting family groups with simple nonhierarchical social organization. They had no formal government and no institutionalized group relationships.
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The Neutral Confederacy was a political and cultural union of Iroquoian nations who lived in the Hamilton-Niagara district of southwestern Ontario and across the Niagara River to western New York before their dispersal by the Seneca in the mid-17th century. Some surviving Neutral migrated west and south, where they were absorbed by various Haudenosaunee (Iroquois) communities. As a result of this dispersal, information about pre-contact Neutral history comes mainly from Jesuit records and archaeological excavations.
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The Nicola-Similkameen were an enclave of Athapaskans living in the Nicola and Similkameen river valleys of south-central BC (and, marginally, north-central Washington state), surrounded by Interior Salish.
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The Nisga’a are the original occupants of the Nass River Valley of Northwestern British Columbia. As of 2021, 1,794 Nisga’a continue to live on traditional lands in this area. In the 2021 Census, 4,890 people identified as Nisga’a. Granted self-government in a landmark case in 2000, the Nisga’a Lisims Government now governs the Nisga’a nation.
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Nuu-chah-nulth (Nootka) are Indigenous peoples of the Pacific Northwest Coast in Canada. When explorer Captain James Cook encountered Nuu-chah-nulth villagers at Yuquot (Nootka Island, west of Vancouver Island) in 1778, he misunderstood the name for their nation to be Nootka, the term historically used to describe the Nuu-chah-nulth. The inlet where Cook first encountered the Nuu-chah-nulth is now known as Nootka Sound. In 1978, the Nuu-chah-nulth chose the collective term Nuu-chah-nulth (nuučaan̓uł, meaning “all along the mountains and sea”) to describe the First Nations of western Vancouver Island. In the 2016 census, 4,310 people identified as having Nuu-chah-nulth ancestry, 380 people reported the Nuu-chah-nulth language as their mother tongue.
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Northern Youth Abroad is a registered not-for-profit charity. Since 1998, it has provided education and travel opportunities for over 550 young people, aged 15 to 22, from every community in Nunavut and the Northwest Territories. The programs are designed to foster cross-cultural awareness and global citizenship, while building the self-confidence and self-esteem necessary to help develop life and career goals.
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Indigenous economies thrived long before Europeans arrived in North America and, due to hard work and ingenuity, a growing number of Indigenous entrepreneurs are enjoying success today. Many are demonstrating a blending of traditional values and an Indigenous world view with financial success. The following are but a few of a long list of remarkable Indigenous entrepreneurs running thriving businesses in Canada. (See also Economic Conditions of Indigenous Peoples in Canada.)
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