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The Eastern Woodlands is one of six cultural areas of Indigenous peoples in Canada. The region stretches from the northeastern coast of present-day United States and the Maritimes to west of the Great Lakes. The Eastern Woodlands includes, among others, the Haudenosaunee, Mi’kmaq, Ojibwe and Wendat (Huron) peoples.

Anishinaabe (other variants include Anishinabe, Anicinape, Nishnaabe, Neshnabé and Anishinabek) refers to a group of culturally and linguistically related First Nations that live in both Canada and the United States, concentrated around the Great Lakes. The Anishinaabeg (plural form of Anishinaabe) live from the Ottawa River Valley west across Northern Ontario and to the plains of Saskatchewan south to the northeast corner of North Dakota, northern Minnesota and Michigan, as well as the northern shores of Lakes Ontario and Erie. The Ojibwe, Chippewa, Odawa, Potawatomi, Algonquin, Saulteaux, Nipissing and Mississauga First Nations are Anishinaabeg. Some Oji-Cree First Nations and Métis also include themselves within this cultural-linguistic grouping. (See also Indigenous Peoples in Canada.)

The Native People’s Caravan was a cross-country mobile protest that took place in 1974. Its main purpose was to raise awareness about the poor living conditions and discrimination experienced by Indigenous peoples in Canada. It travelled from Vancouver to Ottawa, where the subsequent occupation of a vacant warehouse on Victoria Island, near Parliament Hill, extended into 1975. The caravan brought various Indigenous groups together in protest of broken treaties, as well as a lack of government-supported education, housing and health care. As a result, meetings between Cabinet ministers and Indigenous leaders became more frequent. The protest is remembered as an important turning point in Indigenous activism in Canada.

The Fraser Canyon War (a.k.a. the “Fraser River War” and the “miners’ war”) was a war waged by mainly white American gold miners against the Nlaka’pamux Indigenous people of the Fraser Canyon in the summer of 1858. The war began when the miners, arriving as part of the Fraser River Gold Rush in June 1858, perceived scattered Nlaka’pamux attacks in defense of their territories as a coordinated effort to drive them by force from their claims. Driven by a hunger for gold and a sense of entitlement to Indigenous peoples’ territories and resources, American miners formed military companies and carried out violent attacks on Nlaka’pamux communities. The war ended on 21 August 1858, when the Nlaka’pamux and miners called a truce. Under threat of further violence, the Nlaka’pamux agreed to grant miners access to their territories and resources, bringing the immediate conflict to a close. The conflict bears resemblance to the Chilcotin War of 1864, another Indigenous-newcomer conflict in the colonial history of British Columbia.

Powwows are celebrations that showcase Indigenous music, dances, regalia, food and crafts. Commonly hosted by First Nations communities (either on reserve or in urban settings), powwows are often open to non-Indigenous and Métis and Inuit peoples alike. Contemporary powwows originated on the Great Plains during the late 19th century and, since the 1950s, have been growing in size, number and popularity. Powwows serve an important role in many Indigenous peoples’ lives as a forum to visit family and friends, and to celebrate their cultural heritage, while also serving as a site for cross-cultural sharing with other attendees and participants. Indeed, powwows provide the opportunity for visitors to learn about, and increase their awareness of, traditional and contemporary Indigenous life and culture.

The Salish Woolly dog was an important part of Coast Salish life throughout southern Vancouver Island, the Strait of Georgia, and Washington State, as the dogs’ hair was used to weave clothing and blankets. Due to the increased presence of European settlers and their machine-spun sheep wool, the Salish Woolly dog population declined in the 1800s until its extinction around 1900.

​Powwow dances are beautiful expressions of Indigenous spirituality, history and culture.

A longhouse was the basic house type of pre-contact northern Iroquoian-speaking peoples, such as the Huron-Wendat, Haudenosaunee, Petun and Neutral. The longhouse sheltered a number of families related through the female line. In the 1700s, European-style single-family houses gradually replaced longhouses as primary residences. However, longhouses still function as important facilities in which some Indigenous peoples conduct ceremonies, political meetings and various community gatherings. (See also Architectural History of Indigenous Peoples in Canada.)

The totem pole (also known as a monumental pole) is a tall structure carved out of cedar wood, created by Northwest Coast Indigenous peoples to serve variously as a signboard, genealogical record and memorial. Some well-known carvers include Mungo Martin, Charles Edenshaw, Henry Hunt, Richard Hunt and Stanley Hunt.

Quillwork refers to the Indigenous art of using coloured porcupine quills to decorate various items such as clothing, bags, medicine bundles and regalia. Quillwork pieces have been preserved in museums and cultural centres across North America. Now considered a rare artform, elders and specialized artists use quillwork to promote cultural traditions.

Cultural appropriation is the use of a people’s traditional dress, music, cuisine, knowledge and other aspects of their culture, without their approval, by members of a different culture. For Indigenous peoples in Canada, cultural appropriation is rooted in colonization and ongoing oppression. Indigenous peoples have seen culturally significant symbols and motifs used in non-Indigenous goods, marketing and art. They have also seen stereotypical images of “Indians” used in sports logos and the sale of various products.

​Two-Spirit, a translation of the Anishinaabemowin term niizh manidoowag, refers to a person who embodies both a masculine and feminine spirit. Activist Albert McLeod developed the term in 1990 to broadly reference Indigenous peoples in the lesbian, gay, bisexual, transgender and queer (LGBTQ) community. Two-spirit is used by some Indigenous peoples to describe their gender, sexual and spiritual identity. (See also Lesbian, Gay, Bisexual and Transgender Rights in Canada.)