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Lady Sara Kirke (née Andrews), entrepreneur, wife of Sir David Kirke (b circa 1611 at Middlesex, England; d 1683 at Ferryland, Nfld).

Eenoolooapik, also known as Bobbie, Inuk traveller, guide (born circa 1820 in Qimisuk [or Qimmiqsut], Cumberland Sound, NT; died in 1847 in Cumberland Sound, NU). Eenoolooapik provided British whaling captain William Penny with a map of Cumberland Sound that led to the rediscovery of that area 255 years after English explorer John Davis first saw it. The geographic information Eenoolooapik provided to whalers led to years of permanent whaling camps in Cumberland Sound.

Erik the Red (Eiríkr rauða in Old Norse and Eiríkur rauði in modern Icelandic, a.k.a. Erik Thorvaldsson), colonizer, explorer, chief (born in the Jæren district in Norway; died c. 1000 CE at Brattahlid, Greenland). An Icelandic settler of modest means who was exiled for his involvement in a violent dispute, Erik the Red rose in status as he explored Greenland and founded the first Norse settlement there. One of his sons, Leif Eriksson, led some of the first European explorations of the east coast of North America, including regions that are now part of Arctic and Atlantic Canada.

Peter (or Pierre) Bostonais Pangman, Métis leader, bison hunter (born 20 October 1791 in the North Saskatchewan River Valley area, present-day AB; died 4 March 1850 in St. François Xavier, present-day MB). Peter Bostonais Pangman was a skilled hunter who helped provide much-needed bison meat to the Red River Colony. He was actively involved in the Pemmican Wars and events surrounding the Battle of Seven Oaks. As part of the Pembina fur trade, Pangman was a key figure who rallied and inspired the Red River Valley Métis to see and express themselves with an identity separate from surrounding Indigenous peoples. The name Bostonais is variously spelled Bastonnais and Bostonnais.

The Truth and Reconciliation Commission (TRC) started working in 2008. It was a result of the Indian Residential Schools Settlement Agreement (IRSSA). The IRSSA recognized the suffering and trauma experienced by Indigenous students at residential schools. It also provided financial compensation (money) to the students. The TRC performed many tasks. It created a national research centre. It collected documents from churches and government. It held events where students told their stories. Also, it did research about residential schools and issued a final report. (See also  Reconciliation in Canada.)

Leif Eriksson (Old Norse Leifr Eiríksson, a.k.a. Leifr hinn heppni, Leif the Lucky), explorer, chieftain (born in the 970s CE in Iceland; died between 1018 and 1025 in Greenland). Leif Eriksson was the first European to explore the east coast of North America, including areas that are now part of Arctic and Atlantic Canada. Upon the death of his father, Erik the Red, Leif became paramount chieftain of the Norse colony in Greenland. The two main sources on him are The Saga of the Greenlanders and The Saga of Erik the Red. There are also references to him in The Saga of Olaf Tryggvason and The Saga of St. Olaf.

An Algonquin man declared to Jesuit missionary Paul Le Jeune in 1639: “To live among us without a wife is to live without help, without home and to be always wandering.” While the importance of having a home and wife may have been lost on the itinerant and celibate Jesuit priest, for many First Nations this quote evokes the social, economic and political advantages of marriages, especially in the context of the fur trade. Indigenous women’s labour produced and mended clothing, preserved meats, harvested maple sugar and root vegetables like turnips, trapped small game, netted fish and cultivated wild rice — all crucial survival and subsistence activities in the boreal forests, prairie parklands and northern plains of fur trade society. Through intraclan marriages (see Clan), First Nations women forged extended kin lineages, established social obligations and reciprocal ties, and negotiated for the access and use of common resources across a vast and interconnected Indigenous world. Marriages between different Indigenous villages, clans and nations shaped regional politics, fostered lateral marital alliances and created a geographically diverse and widespread kinship network throughout the Great Lakes- St. Lawrence River Basin, the Hudson Bay watershed, and the Pacific Slope (see Pacific Ocean and Canada.)

Tenskwatawa (the Prophet), Shawnee religious figure (born Lalawethika in Shawnee territory near the Great Lakes, 1775; died in Prophetstown, near Kansas City, Missouri, 1836).

Around 2,800 years ago (ca. 800 BCE), the Palaeo-Inuit groups living in the Eastern North American Arctic began to drastically change. These later Palaeo-Inuit groups are collectively called the “Dorset” by archaeologists. They had many differences from their Pre-Dorset ancestors. The Dorset people would persist in the Arctic until roughly 600-700 years ago (ca. 1300-1400 CE). After this point, they disappeared. This happened only a few centuries after the arrival of early Inuit (Thule) groups. They were genetically and culturally distinct from the Dorset.

Archaeologists separate this roughly 2,000-year period of Dorset existence into three different periods or traditions. These periods are the Early Dorset (ca. 800 BCE to 1 CE), Middle Dorset (ca. 1 to 500 CE) and Late Dorset (ca. 500 to 1400 CE). There is ongoing debate regarding the differences and similarities between these time periods. However, changes in terms of technology, domestic architecture, mobility and geographic range did occur (see also Dorset Culture).

Theodore “Ted” Stanley King, civil rights activist, real estate broker, accountant, railway porter (born 14 July 1925 in Calgary; died 7 July 2001 in Surrey, BC). Ted King was the president of the Alberta Association for the Advancement of Coloured People from 1958 to 1961, where he advocated for the rights of Black Canadians. In 1959, King launched a legal challenge against a Calgary motel’s discriminatory policy, decades before human rights protections existed throughout Canada. The case made it to the Alberta Supreme Court. Though it was not successful, King’s case exposed legal loopholes innkeepers exploited in order to deny lodging to Black patrons.

Filmmaking is a powerful form of cultural and artistic expression, as well as a highly profitable commercial enterprise. From a practical standpoint, filmmaking is a business involving large sums of money and a complex division of labour. This labour is involved, roughly speaking, in three sectors: production, distributionand exhibition. The history of the Canadian film industry has been one of sporadic achievement accomplished in isolation against great odds. Canadian cinema has existed within an environment where access to capital for production, to the marketplace for distribution and to theatres for exhibition has been extremely difficult. The Canadian film industry, particularly in English Canada, has struggled against the Hollywood entertainment monopoly for the attention of an audience that remains largely indifferent toward the domestic industry. The major distribution and exhibition outlets in Canada have been owned and controlled by foreign interests. The lack of domestic production throughout much of the industry’s history can only be understood against this economic backdrop.

This article is one of four that surveys the history of the film industry in Canada. The entire series includes: Canadian Film History: 1896 to 1938; Canadian Film History: 1939 to 1973; Canadian Film History: 1974 to Present; Canadian Film History: Regional Cinema and Auteurs, 1980 to Present.

 The Woodland culture comprises various cultural manifestations that took place mainly in southern Ontario and Québec between 3000 and 500 years Before Present (BP).

Indigenous peoples in Canada were essential players in the fur trade of the early 17th to the mid-19th centuries. They provided animal furs, including highly sought-after beaver pelts, to European traders, who, in turn, gave Indigenous peoples manufactured items like pots, beads, textiles and weapons. While some past historians have framed the fur trade as a predominately unequal commercial exchange, it was conducted according to First Nations laws and principles, and worked to transform strangers into kin and sometimes even enemies into allies. When European traders arrived in North America, they entered an Indigenous world on Indigenous terms and travelled and traded there only with the co-operation and goodwill of First Nations. Indigenous peoples taught European newcomers how to behave in the fur trade, emphasizing the importance of gift-giving, reciprocity and family obligations. From an Indigenous perspective then, the fur trade was as much about family, co-operation and reciprocity as it was about commerce and exchange.