Search for "Indigenous Peoples in Canada"

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Walking Buffalo (Tatanga Mani)

Walking Buffalo (born Tatanga Mani, also known as George McLean), Stoney-Nakoda leader, statesman, philosopher (born 20 March 1870 in the Bow River Valley near Morley, AB; died 27 December 1967 in Banff, AB). Walking Buffalo was present at the signing of Treaty 7 (1877) and later served as a respected leader in Bearspaw First Nation until his death. Walking Buffalo preached world peace and, in 1959, journeyed around the globe to spread this word. He was a strong advocate for protecting the environment and Indigenous rights and culture.

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Qalipu Mi’kmaq First Nation

Qalipu (pronounced: ha-lee-boo) is a Mi’kmaq First Nation based in Newfoundland and Labrador. The nation was established in 2011 under the Indian Act. According to the federal government, Qalipu has 23,435 registered members, making it the second-largest First Nation by population in Canada. The nation’s members hail from 67 different communities across Newfoundland. As of 2020, roughly 95 per cent of Qalipu members live in Newfoundland and Labrador; the other 5 per cent live throughout Canada. The Qalipu Mi’kmaq First Nation currently controls no reserve land. (See also Reserves in Newfoundland and Labrador.)

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Isapo-muxika (Crowfoot)

Isapo-muxika (Crowfoot), Siksika chief (born circa 1830 near Belly River, AB; died 25 April 1890, near Blackfoot Crossing, AB). Known more commonly as Crowfoot, Isapo-Muxika was a Siksika chief and diplomat who negotiated with the federal government on behalf of the Blackfoot Confederacy. He was a key link between Indigenous peoples on the western Plains and colonial forces by way of the North-West Mounted Police, and was key negotiator and supporter of Treaty 7.

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Piapot

Piapot (also spelled Payipwat, meaning “One Who Knows the Secrets of the Sioux,” originally named Kisikawasan, meaning “Flash in the Sky”), Cree chief (born in 1816 on the southern prairies; died in 1908 on the Piapot Reserve, SK). During Piapot’s 92 years, he witnessed great changes on the Canadian prairies, including the disappearance of the bison and the settlement of non-Indigenous peoples on Indigenous lands. As chief, Piapot resisted assimilation and strove to uphold Cree customs and traditions.

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10 Indigenous Firsts

Indigenous peoples have contributed greatly to Canadian society, culture and politics. Despite facing discrimination, racial segregation and policies of assimilation, Indigenous peoples have fought to make this country a better place for all, and to protect their own Indigenous cultures. From leaders in the fields of medicine and law, to war veterans, chiefs and politicians, many Indigenous peoples have risen to the top of their respective fields, championing a variety of causes. This list of 10 Indigenous “firsts” celebrates those trailblazers who were the first in their profession to make historic accomplishments in Canada.

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Indigenous Language Revitalization in Canada

Before European settlement in Canada, Indigenous peoples spoke a wide variety of languages. As a means of assimilating Indigenous peoples, colonial policies like the Indian Act and residential schools forbid the speaking of Indigenous languages. These restrictions have led to the ongoing endangerment of Indigenous languages in Canada. In 2016, Statistics Canada reported that for about 40 Indigenous languages in Canada, there are only about 500 speakers or less. Indigenous communities and various educational institutions have taken measures to prevent more language loss and to preserve Indigenous languages.

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Indian

Indian is a term that is now considered outdated and offensive, but has been used historically to identify Indigenous peoples in South, Central and North America. In Canada, “Indian” also has legal significance. It is used to refer to legally defined identities set out in the Indian Act, such as Indian Status. For some Indigenous peoples, the term “Indian” confirms their ancestry and protects their historic relationship to the Crown and federal government. For others, the definitions set out in the Indian Act are not affirmations of their identity.

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Pit House

A pit house is a type of dwelling historically used by various Indigenous peoples living in the Plateau region of Canada. Partially built into the ground, pit houses provided warmth and shelter during the winter season. While pit houses no longer serve as common dwellings, they retain cultural significance for many Indigenous peoples. Archeological remains and replicas of pit houses can be found in various parts of Canada. (See also Architectural History of Indigenous Peoples in Canada.)

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Cuthbert Grant

Cuthbert Grant, fur trader, Métis leader (born circa 1793 in Fort de la Rivière Tremblante, SK; died 15 July 1854 in White Horse Plains, MB). Grant led the Métis to victory at Seven Oaks in 1816 and founded the Métis community Grantown (later St. François Xavier), Manitoba, in 1824. Today, Cuthbert Grant is hailed as a founder of the Métis nation. (See also Indigenous Peoples in Canada.)

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Health of Indigenous Peoples in Canada

Prior to colonization, Indigenous peoples possessed rich and diverse healing systems. Settlers’ introduction of new and contagious diseases placed these healing systems under considerable strain. Europeans also brought profound social, economic and political changes to the well-being of Indigenous communities. These changes continue to affect the health of Indigenous peoples in Canada today. (See also Social Conditions of Indigenous Peoples in Canada and Economic Conditions of Indigenous Peoples in Canada.)

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Frank Calder

Frank Arthur Calder, OC, Nisga’a politician, chief, businessman (born 3 August 1915, Nass Harbour, BC; died 4 November 2006 in Victoria, BC). Frank Calder was the first Indigenous member of the BC legislature, elected in 1949. Calder is best known for his role in the Nisga’a Tribal Council’s Supreme Court case against the province of British Columbia (commonly known as the Calder case), which demonstrated that Aboriginal title (i.e., ownership) to traditional lands exists in modern Canadian law.

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Marshall Case

The Marshall case is a landmark ruling in Indigenous treaty rights in Canada. The case centres on Donald Marshall Jr., a Mi’kmaq man from Membertou, Nova Scotia. In August 1993, Marshall caught and sold 210 kg of eel with an illegal net and without a licence during closed-season times. He was arrested after being charged under the federal Fisheries Act and the Maritime Provinces Fishery Regulations. In Marshall’s court case, R. v. Marshall, he was found guilty on all three charges in provincial court (1996) and appeals court (1997). The Supreme Court of Canada reversed Marshall’s convictions in September 1999. The Supreme Court recognized the hunting and fishing rights promised in the Peace and Friendship Treaties. These treaties were signed between the British and the Mi’kmaq, Wolastoqiyik and Peskotomuhkati in 1760–61.

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Catherine Sutton (Nahneebahwequa)

Catherine Sutton (née Sonego or Sunegoo) (sometimes spelled Catharine, also known as Nahnee, Nahneebahwequa and Upright Woman), Anishinaabe (Mississauga) writer, Methodist missionary and political advocate (born 1824 in the Credit River flats, Upper Canada; died 26 September 1865 in Sarawak Township, Grey County, Canada West). Catherine Sutton was as an advocate for her people during a time when the cultural, political and economic rights of Indigenous peoples in Canada were formally eroded by assimilationist policies.

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The Indian Act

The Indian Act is the principal law through which the federal government administers Indian status, local First Nations governments and the management of reserve land and communal monies. The Indian Act does not include Métis or Inuit peoples. The Act came into power on 12 April 1876. It consolidated a number of earlier colonial laws that sought to control and assimilate Indigenous peoples into Euro-Canadian culture. The Indian Act has been amended many times over the years to do away with restrictive and oppressive laws. However, the Act has had historic and ongoing impacts on First Nations cultures, economies, politics and communities. It has also caused inter-generational trauma, particularly with regards to residential schools.