Indigenous Peoples

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School Chops Down Totem Pole After One Complaint

Canada’s Dark Secret – Featured Documentaries

Al Jazeera English

Published on Jun 13, 2017

Canada’s Dark Secret – Featured Documentary In 1996, the last residential school in Canada was closed down, bringing to light horrifying stories about the methods used to sever indigenous children from the influence of their families and to assimilate them into the dominant “Canadian” culture.

Over more than a century, tens of thousands of families were torn apart as children were kidnapped or forcibly removed from their homes Residential schools were part of an extensive education system set up by the Canadian government and administered by churches with the objective of indoctrinating Aboriginal children into the Euro-Canadian and Christian way of life.

Bud Whiteye, a survivor of the Mohawk Institute Residential School, was “picked up” and taken to the school along with four other children as they walked along a public road to visit his grandmother. I’m ashamed to say I’m Canadian because of what my government has done.

Ron Short, former RCMP officer “They didn’t put us in a room and indoctrinate us all day long or anything like that,” he explains. “It was in the routine of the place. “You didn’t speak anything but English. You went to the white man’s school. You went to the white man’s church. You wore white mens’ clothes. All those were built in.

It wasn’t a classroom-type lecture. It was ingrained in the system.” In 2008, the Canadian government launched the Truth and Reconciliation Commission (TRC), which finally enabled survivors to give their testimonies on life in the residential schools. Abuse – mental, physical and sexual – was rife and, although research and statistics vary, it is estimated that 6,000 children died in these schools.

Some evidence puts the casualties at three times that number. Denalda is also a residential school survivor. She cannot remember how she arrived at the school, only that she was there for some part of her childhood. She was also a witness to abuse at her residential school – abuse that may have resulted in the death of a friend.

“I met this older girl who kind of took care of me when I was growing up. She was going to ask her mother to come and take me home to be her little sister,” Denalda recalls. “But it didn’t happen because she got hurt. She got hurt bad. I think somebody hit her against a tree.”

The education provided by the schools was also controversial. Formal schooling was often given up in favour of manual labour, such as agriculture. “I worked on a farm so long that I picked up a certain discipline for hard work, to get me where I’m going,” says Bud Whiteye. Royal Canadian Mounted Police (RCMP) officers were often charged with the task of removing children from their family homes or “picking them up” to take them to the residential schools.

Families who refused to give up their children were either arrested, fined or both. Many officers still live with feelings of regret over what their government did and the role they were made to play in it. I don’t think I did anything wrong to deserve a strap – ever. And yet you got it.

Roberta Hill, residential school survivor “At the time I didn’t like the idea of taking kids away from their family and it bothered me,” says Ron Short, a former RCMP officer. “Of course, being in the RCMP I had no alternative.

You couldn’t complain about it. The only thing I knew about the Indian residential schools was that they were places where you could get a formal education. “Since then, I’ve come to realise what they were about. And I know differently now.”

Although survivors had begun to speak out about the atrocities in the late 1980s, it was only in the mid-1990s that courts finally ruled in favour of the witnesses, enabling them to sue the government for the abuses and claim compensation.

After its formation, the TRC travelled around Canada for six years, gathering testimony from thousands who bore witness to the tragedies of the residential schools. Numerous “Aboriginal healing” programmes were put in place to help those affected to move on with their lives. “When every residential school survivor is healed, I’ll be healed,” reflects Short. “Until they’re healed, I won’t be. And I’ll keep talking to anybody who will listen The story of Canada’s residential school system and the indigenous survivors who bear witness to its abuses. –

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Oka Crisis 1990 parts 1 to 3

Uploaded on Jun 6, 2010

CBC Archives: Dramatic Showdown at Oka, 1990

Uploaded on Sep 23, 2009

1990 – Chaos and hostility are evident as the army advances near sacred Mohawk territory. As the tanks roll in, soldiers in full fatigues and agitated Mohawk warriors are equally defiant. This CBC-TV clip from “The National” captures the tense moments. (Warning: contains explicit language.)

Find this and 12,000 other clips from the CBC Digital Archives at

Tina Fontaine (Walking In A World Of Hurt)

Published on Aug 22, 2014

This song is for Tina Fontaine. Gone too soon….

I’m a songwriter and I claim no expertise where First Nation’s issues are concerned. But it seems possible the local news coverage of my song about Tina may result in some of her friends or family members listening.

To those folks I want to say, simply, I am sorry for your loss. Tina looks (if a picture can, indeed, tell a story) like a spirited kid and one who had many stories in her eyes. I hope you’ll find comfort and healing and justice…

with love and respect
Johnny Maudlin

*The copyright is protected by SOCAN 2014*

Tina’s Walking (In A World Of Hurt)

Tina’s walking in the rain
Every heartbeat pulsing pain
No one out there she can blame
So she keeps her head down
Tina keep your head down…

This town is a one way trip
Litter flying in the cold strips
Every last hope from her heart
So she keeps her head down
Tina keep your head down…

Even drunken bad company is better
Than lonely hours in this cold hard weather…

Tina’s walking can’t you see her
Tina’s crying can’t you hear her
Tina’s walking in a world of hurt
Tina’s walking in a world of hurt…

Tina’s daddy crashed and burned
In a town where the mean streets turn
Into dead end desperate tangles
Spare change hunts for the get out angle
Spare change hunts for the get out angle…

Tina’s brain is dope sick dizzy
Eyes blinded by her tears of fury
Nowhere where she can find peace
So she walks alone on the dark streets
Tina walks alone on the dark streets…

Tina’s red skin life gone shallow
Blood spilled out like a fountain of sorrow…

Tina’s walking can’t you see her
Tina’s crying can’t you hear her
Tina’s walking in a world of hurt
Tina’s walking in a world of hurt….

Crime Minister Harper Tweets Threats To All First Nations

UK MP: Queen may derail March 2014 Brussels trial with Pope by arresting Kevin Annett for sedition

Uploaded on Jun 4, 2010

Chief Golden Light Eagle of the Galactic Federation of Light asks the government to quit poisoning the planet with chemtrails.

Learn and then tell everyone what the insane are doing to our planet.

Go here.


#MIKMAQBLOCKADE In New Brunswick Against Fracking (UPDATES)

WC Native News


Idle No More Teach In at Dal, Jan 10, 2013 Full video

Published on Jan 12, 2013

Rebecca Moore, Student — Idle No More Megan Leslie, MP Halifax, NDP Environment Critic — Omnibus Bills Tayla Paul, Artist — Colonialism Dr Erin Wunker, Canadian Studies, Dalhousie — Colonial Narratives & Unlearning Billy Lewis, Elder — Resistance Sébastien Labelle, Solidarity Halifax — Unity, Privilege & Anti-Capitalism Patricia Doyle-Bedwell, Transition Year Program, Dalhousie — Rights & Education Billy Lewis, Elder — Last Words

Dr. Pam Palmater speaking at Idle No More Teach-In/Workshop in Thompson on Feb16/13

Indigenous Solidarity

Published on Feb 19, 2013

Dr. Pam Palmater speaks at INM event in Thompson hosted by Niki Ashton & Thompson Neighborhood Renewal Corporation along with the Idle No More Northern Manitoba coordinators Lisa Currier, Clint Saulteaux, and April Ross. Very powerful speeches by very a Strong-Spirited Eskwew…..

Inside Story Americas : Canada’s indigenous movement gains momentum

Published on Jan 2, 2013

Canada’s Idle No More movement began as a small social media campaign – armed with little more than a hashtag and a cause. But it has grown into a large indigenous movement, with protests and ceremonial gatherings held almost daily in many of the country’s major cities.

The movement is spearheaded by Theresa Spence, the leader of the Attawapiskat, a small native band in northern Ontario. Spence is now 22 days into a hunger strike on Ottawa’s Victoria Island just across from the Canadian Parliament.

Canada native logo

Inside Story Americas : Idle No More

Published on Jan 16, 2013

An aboriginal protest movement in Canada has captivated the country and gained supporters around the world. But can Idle No More and the rest of Canada’s indigenous community come together and force the government to act? Guests: Grand Chief Derek Nepinak, Pamela Palmater, and Tim Powers.

The Stream : Canada’s native winter

Published on Jan 30, 2013

We look at how social media launched the Aboriginal’s “Idle No More” protests in Canada. Can online momentum sustain the movement as divisions grow?


Sylvia McAdam Speaks at Idle no more treaty7 Teach-In .m4v

Published on Jan 7, 2013

Sylvia McAdam Speaks at the treaty seven teach in held at the Boys and Girls Club in Calgary Alberta. on January 6 2013

Indigenous Solidarity

Indigenous Solidarity Since the emergence of the Idle No More movement, Solidarity Halifax has engaged in a sustained effort to provide support to the communities and organizers involved. I
n addition to answering calls for attendance and lending logistical support, Solidarity Halifax sees education within non-Indigenous/settler society as a primary objective in solidarity work.
Taking responsibility for Canada’s colonial legacy,
educating ourselves about the political and economic history that continues to shape relationships between Indigenous and non-Indigenous peoples,

and fighting ignorance and racism within our own communities are necessary preconditions for a healthy and genuine reconciliation between all peoples.


Idle No more Teach In – NSCAD Bell auditorium – April 5

Published on Apr 29, 2013 Idle No More teach-in hosted by SUNSCAD on April 5, 2013. Featuring panellists Gabe Hooger (Canadian Federation of Students),

Rachelle McKay (Idle No More), Sébastien Labelle (Solidarity Halifax), Prof. Carla Taunton (NSCAD Faculty),

Patricia Doyle-Bedwell (Dalhousie Transition Year Program) and Billy Lewis (Elder).

The final Q&A segment includes a discussion about the “Made In Nova Scotia” treaty modernization process.

Part 7 of 9 – Idle No More Teach-in at Dal, Jan 10, 2013

Published on Jan 11, 2013

An evening of education, action and ceremony, teachers share information and analysis on the economic and political structures that have and continue to shape a colonial relationship between First Nations and Aboriginal peoples and the Canadian state.

The upsurge in parliamentary legislation in the form of Bill C-45 and other proposed bills is a recent manifestation of this relationship.

Part 7 — Sébastien Labelle, Solidarity Halifax — Unity, Privilege & Anti-Capitalism

Why Are We #IdleNoMore? teach-in presented by Solidarity Halifax on January 10, 2013. A crowd of over 450 people assembled to attend the event.


Idle No More Halifax – Billy Lewis

Published on Jan 1, 2013

Elder Billy Lewis addresses the crowd during a rally in solidarity with Chief Theresa Spence’s hunger strike and Idle No More. Victoria Park, December 30, 2012.


Why Are We #IdleNoMore? teach-in presented by Solidarity Halifax. Edited recording by CKDU 88.1 FM Handouts

Event postings



Additional resources on Anti-Racism and White Privilege are available on our African Nova Scotia Solidarity page.

2  Posted by  at 3:06 pm

 One Response to “Indigenous Solidarity”

  1. […] the loud outcry seen in November, December, and January has slowly shifted it’s focus onto education and […]

    native thoughts

    Native American Indian – Old Photos

    A collection of public-domain photos, taken by many different photographers between 1845 and 1950, representing Native North American Indian folks from many Tribes and Nations.


    Nuns & Priests Use God’s Name to Abuse & Sexual Abuse Innocent Children Worldwide

    Published on May 1, 2012

    An overview of the history and continued practice of Genocide in Canada. Genocide in Canada: The Untold Story by Rev. Kevin D. Annett, M.A., M.Div. Secretary, The Truth Commission into Genocide in Canada “I believe the conditions are being deliberately created in our Indian boarding schools to spread infectious disease. The death rate often exceeds fifty percent. This is a national crime.” Dr. Peter Bryce, Chief Medical Officer, Department of Indian Affairs, April 15, 1907 “Then he kicked her. She went rolling down the stairs. She just lay there. She wasn’t moving; she wasn’t breathing. I see that all the time.” Harriett Nahanee, eyewitness to the murder of Maisie Shaw, age 14, by Alberni Indian Residential School Principal Alfred Caldwell on December 24, 1946

    Due to the organized crime put in place by the Catholic, Anglican, Presbyterian, Mennonite, United Church and others in collaboration with the Canadian Government – over 150,000 native children were stolen from their families and forced into the corrupt residential school system (just like in Ireland, US, Australia and other nations) were the criminal priests, nuns and ministers got away with murdering over 50,000 children after conducting fatal medical experiments on them, forced sterilisation and not to mention continuous abuse. In other words, a clear causing death by torture and the resulting secret burials in mass graves on the lands of these schools.

    Yes, the Church and State has committed mass murder – genocide – in Canada and have been lying to the public by organizing fraudulent commissions such as the Truth and Reconciliation commission which makes it appear as this chapter in history has been closed. How can it be closed and how can there be healing if the criminals who did this systematic abuse – catholic, anglicam and united church of Canada – has not been punishment much less put in jail. Instead, their identities have been protected and the criminals still walk.

    The International Tribunal into Crimes of Church and State has decided to start digging at these mass graves to show the world the human remains of thousands of children to awaken the conciousness of the people that have dismissed this topic.

    Despite this sorry charade, and the real despair felt by most residential school survivors today, truth and international law are on the side of the survivors. Canada has already been condemned at the United Nations for its genocide of native people, and Cuba, Iran, and Guatemala recently tabled a motion to have Canada tried for crimes of genocide.

    Thanks to the work and the publications of our Truth Commission into Genocide in Canada, including a just-released documentary film on the subject entitled “Unrepentant”, many people and groups around the world are becoming aware of the crimes committed by Canada and its churches against indigenous people. The question now becomes, when and how will Canada and its mainline churches be brought to justice? If the problem lies not in the stars, but in ourselves, as William Shakespeare observed, so too does the solution. Every Canadian citizen has the moral duty and the necessity under international law to refuse to patronize or fund any institution that committed and is concealing crimes against humanity, like the government itself, and the Catholic, Anglican and United Church of Canada. It’s up to each of us to withhold all money from these churches, and even from the government, until they are held accountable for their crimes against aboriginal people.

    But on a deeper level, we need to undo the ideas, the economics, and the practices that caused this genocide in the first place.

    Before she died suddenly in January of 2004, my friend Virginia Baptiste of the Osoyoos Nation said to me, “I don’t expect you white people to drag yourselves into court for what you did to us. You sterilized my relatives, you murdered my brother Bugs, you beat my cousin to death at the Cranbrrok school. You’ve gotten away with it, for now.

    But there’s a higher judge you all have to answer to, even if you don’t believe it. You can see that judgement already in the dying rivers and the global warming and the rising suicides among your own children. You were really killing off yourselves, not us, by your genocide, because we’ll always be here, but your way is going to fade and die.

    And then once it’s gone, you may finally learn what your own teacher Jesus tried to show you but which you forgot, that his kingdom isn’t in this world, it isn’t about churches and money and who’s got the power. It may take you all dying for you to finally learn that.” Let us act now, while there is still time.

    Click on image in gallery for more options. Press F11 for full screen.

    obama walking eagle

    See All the NEWS and Stories on Aboriginal issues at


    RCMP ‘herded’ native kids to residential schools

    First Nations people now covered under rights act

    But who will pay for cost to comply with act?

    CBC News Posted: Jun 17, 2011

    FAQs: Truth and Reconciliation Commission

    CBC News Posted: May 16, 2008

    The commissioners for native reconciliation

    Judge Murray Sinclair, Marie Wilson, Wilton Littlechild

    CBC News Posted: Jun 10, 2009

    cbc 8th fire - aboriginal

    A 500 year old relationship … coming out of conflict, colonialism and denial.

    Assembly of First Nations National Chief Shawn A-in-chut Atleo called 8th Fire, “very, very powerful.” He said, “I was personally very emotionally moved by watching this documentary.” Read more.

    Watch 8TH Fire Dispatches from a team of Aboriginal storytellers from across the country.


    8TH Fire draws from an Anishinaabe prophecy that declares now is the time for Aboriginal peoples and the settler community to come together and build the ‘8TH Fire’ of justice and harmony.

    1981: Native people fight for constitutional protection

    The long journey to bring home Canada’s Constitution has hit a major roadblock. Native and treaty rights have been left out of the new Constitution, and thousands of native people across the country stage demonstrations. Among the demonstrations is giant march on Ottawa’s Parliament Hill. As we see in this CBC Television clip, native people are united in their frustration and are resolved to force Ottawa to guarantee their rights.

    The Battle for Aboriginal Treaty Rights

    It’s a battle over the land and its resources. The fight has taken place on the land, in the courts and in the media. When government and native groups signed treaty agreements over a century ago, neither side imagined the repercussions. Canada’s native people say treaties have been ignored and their rights — from logging trees to fishing eels — have been limited. In the 1980s, frustration grew and failed negotiations turned into roadblocks and deadly confrontation.

    The James Bay Project and the Cree

    In 1971 northern Quebec became a political battleground as the provincial government and the James Bay Cree faced off over a hydroelectric mega-project. Quebec sees the James Bay Project as the key to future prosperity. The Cree believe the massive development will destroy their traditional way of life. Their tense relationship will continue for decades.

    Million Mask March_5332

    Three days after the landing of Calvert, the Ark and the Dove anchored in the harbor. Sir John Harvey soon arrived on a visit; the native chiefs, also, came to welcome or to watch the emigrants, and were so well received, that they resolved to give perpetuity to their league of amity with the English.

    The Indian women taught the wives of the new comers to make bread of maize; the warriors of the tribe instructed the huntsmen how rich were the forests of America in game, and joined them in the chase. And, as the season of the year invited to the pursuits of agriculture, and the English had come into possession of ground already subdued, they were able, at once, to possess cornfields and gardens, and prepare the wealth of successful husbandry.

    Virginia, from its surplus produce, could furnish a temporary supply of food, and all kinds of domestic cattle. No sufferings were endured; no fears of want were excited; the foundation of the colony of Maryland was peacefully and happily laid. Within six months, it had advanced more than Virginia had done in as many years.

    The proprietary provided every thing that was necessary for its comfort and protection, and, to promote its interests, expended, in the two first years, upwards of forty thousand pounds sterling. But far more memorable was the character of the Maryland institutions.

    Every other country in the world had persecuting laws. “I will not,” — such was the oath for the governor of Maryland, — “I will not, by myself or any other, directly or indirectly, molest any person professing to believe in Jesus Christ, for or in respect of religion.” Under the mild institutions and munificence of Baltimore, the dreary wilderness soon bloomed with the swarming life and activity of prosperous settlements; the Roman Catholics, oppressed by the laws of England, were sure to find a peaceful asylum in the quiet harbors of the Chesapeake; and there, too, Protestants were sheltered against Protestant intolerance.

    History of the Colonization of the United States, 1841



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Canada is scary Governments run by Criminals

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