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Tiny House Warriors exemplify the theme of resistance because they are protesting government encroachment and building the Trans-Mountain Pipeline on Indigenous land, specifically the Secwépemc First Nations group's land. The Tiny House Warriors are resisting one of modern history's most recent public announcements of government encroachment. My thesis statement from the first research assignment was, “the theme of resistance is demonstrated in contemporary times through protest because of the encroachment of indigenous land by the government, causing harm to indigenous people.” (Stewart, 2023). They are fighting against a billion-dollar government buyout and the harmful effects of encroachment on their land, their people, and themselves in one of the most peaceful methods of resistance. One of the main reasons I chose this case study is the publicity that this case had; mainstream news outlets covered it, and not one act of resistance was shown on the news. So, to learn about the resistance that is taking place in the form of peaceful protest, which provides a voice to a community which many members do not have and allows the community and the opinion and reasonings against the Trans Mountain pipeline to be heard by everyone. The Tiny Warriors resist on several levels, including their negative portrayal across news outlets. News articles by Global News and other mainstream news media have negatively portrayed the Tiny House Warrior's resistance as violent and destructive (Little, 2021). The negative social media attention to this cause portrays a dangerous single-story narrative which, as Ted Talk by Chimamanda Ngozi Adichie shows the harmful effects of only telling the story from one narrative. In this case, portraying the Tiny House Warriors as violent protestors when they are merely defending their land that is once again being taken from them by the same form of colonialism is extremely dangerous. The repetitive effects of colonialism are also worth discussing and have concerning effects demonstrated as some feel the need to find more noticeable resistance methods. When those in an authoritative position publicly commit to encroaching on indigenous land, this might force some to choose more publicly visible forms of resistance, such as the attention drawn to the news article \"Eight arrested in Vancouver protests against Trans Mountain pipeline expansion project\" especially since indigenous peoples continue to face the effects of colonialism. \nWC: 382\n\nLittle, S. (2021, April 14). Eight arrested in Vancouver protested against the Trans Mountain pipeline expansion project. Global News. https://globalnews.ca/news/7758976/eight-arrested-vancouver-protests-trans-mountain/\nAdichie, C. N. (n.d.). The danger of a single story. TED: Ideas Worth Spreading. https://www.ted.com/talks/chimamanda_ngozi_adichie_the_danger_of_a_single_story?language=en\nStewart, S (2023, March 15). Resistance and Government Encroachment\nTiny House Warriors. (2018). https://desperadophilosophy.files.wordpress.com/2017/11/thw.jpg?w=980&h=652.\n\n","opacity":null,"text":"Tiny House Warriors - Sam Stewart ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.106209,-119.307298],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680506983367997,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"775a0fb5-b429-4c0d-ac11-d7c34c24b27e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680509548000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"1fedd8ce-4cab-4b1d-a5a3-2afb4dabf98c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"337999b6-5085-4684-8cdb-c5c74c1e1c69","isCollapsed":null,"description":"The Secwépemc Territory falls within central British Columbia. Resistance of colonial power structures is demonstrated by the Tiny House Warriors, as advocates to protect their land, being inclusive to  all living things that inhabit it, while addressing underlying systemic issues, in turn demand the attention and respect from their oppressor in an undeniable way. These houses have been built along the  518 kilometre route of the Trans Mountain Pipeline on the Secwépemc Territory, to resist the invasion of the land. Mostly built by the women of the community, these houses are a physical call to action, that demands attention. Secwépemc Peoples did not give consent for the pipeline to be built on their land, and the pipeline has numerous negative affects towards Indigenous Peoples who live on the land, on top of the fact that their opinion was ignored. \n\nConstruction of the pipeline adds great risk to Indigenous women, as this will require many men to take residence on the land during construction. (Logan 2021). Violence against Indigenous women is sadly still present in our world. It is an extreme concern and the women of the Secwépemc Territory are taking action through these houses to protect themselves, resisting the colonial actions that put them in danger.\n\nIn addition to the damages from the construction of the pipeline, these houses are being used to house Secwépemc peoples, who have been direct affected by poverty caused by colonization (Kinder 2021). This means these houses hold even more symbolism and power, drawing attention to the many negative affects of colonization that have been inflicted upon Indigenous Peoples.\n\nThe walls of the houses are covered in murals, Indigenous art that depicts animals both on Secwépemc Territory and off, that will be at risk of harm due to the pipeline (Richards 2021). Secwépemc Peoples are expressing their Indigenous Sovereignty, advocating not just for themselves but all living things who inhabit the land. \n\nThe Tiny House Warriors have been awarded the Carole Geller Human Rights Award for their work in protecting the land from the Trans Mountain Pipeline (Logan 2021). While this acknowledgement is not the goal of this protest, it furthermore proves the robustness of the Tiny House movement, and their ability to fiercely combat colonial power structures with grace. Through their specificity of their actions, the Tiny House Warriors bring attention to their voices, displaying resistance to colonial power structures that have caused harm in numerous ways.  \n\nWord Count: 403. \n\nKinder, J. B. (2021). Solar Infrastructure as Media of Resistance, or, Indigenous Solarities against Settler Colonialism. The South Atlantic Quarterly, 120(1), 63–76. https://doi.org/10.1215/00382876-8795718 \n\nLogan, C. (2021, December 20). Tiny House Warriors Get Human Rights Award for 'Heroic Resistance' against TMX. Canada's National Observer. Retrieved February 19, 2023, from https://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-rights-award-heroic-resistance-against-tmx \n\nRichards, K. S. (2022). Tiny Houses, Treesits, and Housing on the Front Lines of the TMX Pipeline Resistance. Canadian Theatre Review, 191. https://muse-jhu-edu.proxy.lib.sfu.ca/article/871642 \n","opacity":null,"text":"Secwepemc Territory - Tiny House Warriors - Ashley Morgan","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.174155,-118.610124],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680197688065987,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0e6996fd-7617-4eb5-a964-24b978e4de96","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680566361000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"82904d5d-bd20-4528-aa46-8254ff2d13f0","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"413618c8-4dda-4da6-8445-16fe449cc6fe","isCollapsed":null,"description":"Theme: Resistance\n\nAnnually on February 14th Indigenous Peoples and other community members gather at Main and East Hastings Street for the Women’s Memorial March to remember and honour the lives of Missing and Murdered Indigenous Women (Agtuca, 2020; Al Jazeera, 2022). Indigenous women are being murdered or going missing at an alarming rate and this issue does not receive enough attention by the government or media. The march not only serves as a memorial for those that are lost but also serves as an act of resistance for those disregarding the issue by demanding answers for why this issue remains (Al Jazeera, 2022). The issue of missing and murdered Indigenous women is a prime example of resistance because it has formed a movement to fight back against the colonial practices and oppression of Indigenous Peoples in Canada. \n\nSingle stories presented by the media and police obscure these systems of inequity by centring people’s understanding and perception of missing and murdered Indigenous women around stereotypical views. A single story that is often told about MMIW, to shift the blame on to the victims, is that their personal choices of being sex workers or drug addicts created these situations for them (Truong, 2023). The stereotypes created by the single stories are used to justify their disappears as runways while disregarding the underlying causes of the issue, which are generational traumas and unstable upbringings caused by colonialism (Truong, 2023). These women are seen as disposable by society due to them being double minorities and sex workers (Ficklin et al., 2022). The lack of resources provided by the government, action by law enforcers, and attention given by the media has forced Indigenous Peoples to take matters into their own hands through protests.\n\nResistance can take many forms, it is the act of fighting back against resettling and other colonial practices (Roderick, 2023). The No More Stolen Sisters Movement for MMIW was established as a form of resistance (Agtuca, 2020). The movement, marches, and protests are a form of resistance against the neglect the police and government have given to the high rates of murders and disappearances of First Nation women (Agtuca, 2020). Such movements show recognition, compassion, and raise awareness towards the inequity, violence, and discrimination Native women face (Al Jazeera, 2022). Social movements serve as a platform to raise awareness of the dangers of single stories and to educate people of Canada’s colonial past. Social movements are a powerful tool of resistance as they can bring change to mindsets, laws, and policies. \n\nWord count: 417\n\nReferences: \n\nAgtuca, J. (2020, June). MMIWG | National day of awareness building a resistance movement to normalization of violence against native women. Restoration Magazine. Retrieved Februrau 20, 2023 from https://www.niwrc.org/restoration-magazine/june-2020/mmiwg-national-day-awareness-building-resistance-movement \n\nAl Jazeera. (2022, February 14). Vancouver rallies for missing, murdered Indigenous women. Indigenous Rights News | Al Jazeera. Retrieved February 20, 2023, from https://www.aljazeera.com/news/2022/2/14/vancouver-rallies-for-missing-murdered-indigenous-women\n\nFicklin, E., Tehee, M., Killgore, R. M., Isaacs, D., Mack, S., & Ellington, T. (2022). Fighting for our sisters: Community advocacy and actions for missing and murdered Indigenous women and girls. Journal of Social Issues, 78(1), 53-78, https://doi.org/10.1111/josi.12478 \n\nRoderick, L. (2023 January, 13). Course Overview [PowerPoint Slides]. SFU Canvas. https://canvas.sfu.ca/courses/75364/pages/week-3-first-nations-from-sea-to-sea?module_item_id=2772979 \n\nTruong, S. (2023, February 26). A single story of the missing and murdered Indigenous women. UBC Blogs. Retrieved from https://blogs.ubc.ca/astuselena/2016/11/20/the-single-story-of-the-missing-and-murdered-indigenous-women/ \n\nBy: Pavneet Khosa","opacity":null,"text":"Missing & Murdered Indigenous Women (MMIW) Memorial March","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2812454,-123.099843],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680723543529162,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"633b03a9-5b97-4460-9838-01defa7fedd9","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680730170000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"7d88bf02-d01d-44f0-8a6b-2348316a6c60","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"42b83f41-76d8-4ab5-bb0e-ee4826325ee7","isCollapsed":null,"description":"The Mohawk community during the Oka Crisis, demonstrates resistance through their determination to uphold their rights. In addition, the Oka Crisis allows for outsiders to have a deeper understanding of the injustices Indigenous peoples continue to frequently face in Canada.\nThe Oka Crisis is as a clear example of resistance in Canada, as it attempts to secure and protect the Mohawk People’s rights. During the Oka Crisis, the news of a golf course and townhouse expansion proposal hit the communities of Kanesatake. These proposals would not only stretch into their land but would also cover their ancestral cemetery, all without considering consulting the Mohawk. It is not uncommon for Indigenous peoples to be disregarded in important decisions that are being made about them and their lands. In fact, Canada has a whole history built on these types of unjust decision makings. This was no different regarding the Oka Crisis, as the mayor at the time, John Ouellette, announced the proposal suddenly. Not unexpectedly, the Mohawk came together to form a blockade in order to halt further encroachment. This resulted in a 78-day stand-off against the Sureté de Québec, the RCMP, and even the Canadian Army. Being that the stand-off was one of the first well-publicized conflicts, it allowed people to recognize the Mohawk Peoples determined to protect their land rights. In addition, the Oka Crisis is undoubtably influenced by the continued resistance of Mohawk community of Kanesatake, pursuing the rights to their land before time immemorial. A long history dating back to 1761, precedes the Oka Crisis as the Mohawk had been pushing for recognition to their right over Kanesatake. Although all their land claims being denied over the next 200 years, the Mohawk resisted these rejections by unceasingly seeking their rights. The Mohawks having such a long history in trying to procure their rights, establishes the Oka Crisis as a momentous resistance, as they fight for their long-ignored rights to the territory. This is to say that the Mohawk’s determination during not only the Oka Crisis but the countless years of fighting for their land rights is an exemplary demonstration of resistance. \n\n(353 words)\n\nReferences\nOka crisis. The Canadian Encyclopedia. (n.d.). Retrieved February 21, 2023, from https://www.thecanadianencyclopedia.ca/en/article/oka-crisis\nMeng, M. (2020, August 31). Bloody blockades: The legacy of the oka crisis. Harvard International Review. Retrieved February 21, 2023, from https://hir.harvard.edu/bloody-blockades-the-legacy-of-the-oka-crisis/\nRichardson, L., Fennario, T., Blackburn, M., &amp; Barrera, J. (1967, January 1). Oka Crisis Archives. APTN News. Retrieved April 3, 2023, from https://www.aptnnews.ca/tag/oka-crisis/ \n","opacity":null,"text":"The Oka Crisis (Resistance) - Jennifer Schwartz","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4699499,-74.0866078],"showEndcaps":null,"attributes":[{"id":"57187830-aab3-41e4-9691-3b64c185cabc","key":"Jennifer Schwartz","value":""}],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680558110861301,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"085e00f3-8c65-4e9e-992e-9899f78cb0ea","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680558995000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"b0543fd7-9ebb-4ed3-b42b-4b43f71a5c15","hasLongDescription":true,"icon":null,"locked":true,"type":"Polygon","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9dfe4937-abf7-4b74-af05-2d1922e0c45c","isCollapsed":null,"description":"Indigenous women living with Human Immunodeficiency Virus (HIV) in Northern Saskatchewan have been particularly disadvantaged during the Covid-19 pandemic because they lack access to clean drinking water, sanitation and preventative screening for Covid-19 (Patterson, 2022). They are medically scrutinized by the Canadian Healthcare system for being both Indigenous and women, and are underserved in their gender equity dimensions. Indigenous peoples overall are treated unfairly by the Canadian government as if they are undeserving of basic liberties and freedoms, such as the right to self-determination. However, they have successfully worked towards reconnecting with their ancestors, restoring time-honored traditions like potlaches, promoting self-determination and rediscovering the ways of the land as it once was before 17th-Century colonization (CAAN, 2020, Pg. 2). Indigenous women living with HIV have displayed extraordinary resilience against anthropogenic phenomena, like institutionalized racism and the Covid-19 pandemic, through strength-based wellbeing, spiritual wellness, Indigenous-led sovereignty and self-determination, as well as transforming dominant colonial narratives into single stories of hope and resilience.\nIndigenous resilience refers to individuals or communities positively adapting to man-made adversarial threats like institutionalized racism (e.g., Residential School system), Canadian capitalism and climate change (Usher et al., 2021, Pg. 1). Indigenous women living with HIV in Northern Saskatchewan show resilience against medical prejudice and systemic discrimination because of their ability to draw upon their connections to the natural and spiritual environment, as well as being more harmonized within the physical, emotional and spiritual components of oneself. Indigenous peoples intrinsically understand the concept of self-sufficiency and cyclical balance between the spiritual and natural elements in their environment because they have the ethos of being held accountable for the livelihoods of the next seven generations at a time (Usher et al., 2021, Pg. 1). Indigenous women meaningfully engage in strength-based wellbeing in order to emerge stronger from their material, cultural and medical circumstances. \nThe Canadian Aboriginal AIDS Network (CAAN) successfully reexamines the gender equity dimensions of marginalized Indigenous groups, such as Indigenous women living with HIV, by advocating for greater self-determination and partnership with the Federal government of Canada in order to combat Covid-19 and HIV infection (CAAN, 2020, Pg. 2). CAAN attempts to address spatialized inequities like lacking access to clean drinking water, inadequate sanitation, and poor access to healthcare institutions for Covid-19 and HIV support (CAAN, 2020, Pg. 2). Additionally, it has successfully advocated for more robust distal measures like preventative education, decolonizing public health policy at a macro- and micro-level, as well as improving self-determination for Indigenous-led groups like itself. By engaging in educational and public policy pathways for renewed Indigenous resilience against institutionalized racism (CAAN, 2020, Pg. 2), CAAN has empowered the gender dimensions of Indigenous women living with HIV in Northern Saskatchewan by improving their odds against future unforeseen pandemics. \nApart from being spatially dispossessed of their land rights, Indigenous women living with HIV are in danger of being permanently acculturated or absorbed by dominant colonial narratives. They draw upon the intrinsic strengths of reconnecting with past esteemed traditions like potlaches, as well as endangered Indigenous languages. They establish single stories of renewed spiritual purpose (Halseth, 2013, Pg. 12), transform dominant colonial narratives into those of hope, and disrupt pedagogies of colonially-entrenched Canadian history by filling in gaps of academic literature with Indigenous-centric culture. They successfully navigated through inequities in the Canadian Healthcare system by promoting Indigenous self-determination, advocating for improved gender equity, retaining spiritual connectedness, and pushing for Indigenous-centric pedagogies of Canadian history (Halseth, 2013, Pg. 12). Additionally, Indigenous women empowered themselves through renewed spiritual resolve and by advocating for preventative treatments against both Covid-19 and HIV through mask-wearing, vaccines, sanitation and social distancing. \nWord Count (excluding citations + Bibliography):\n550 words\n\nReferences (APA): \n\nCanadian Aboriginal AIDS Network (2020). Written Submission for the Pre-Budget Consultations\t in Advance of Upcoming Federal Budget. Elizabeth Glaser Pediatric AIDS Foundation:\t\t Fighting for AIDS-free generation. UNAIDS Issues New Fast-Track Strategy to End\t\t AIDS by 2030 - EGPAF (pedaids.org) \n\nHalseth, R. (2013). Aboriginal Women in Canada: Gender, socio-economic determinants of health,\t and initiatives to close the wellness-gap. Prince George, BC: National Collaborating\t\t Centre for Aboriginal Health.\n\nPatterson, D. (2022). Northern Indigenous communities in Sask. face rising COVID-19 cases. CBC, https://www.cbc.ca/news/canada/saskatchewan/covid-19-northern-indigenous-communities-1.6316964 (Date Accessed: 3/10/23)\n\nUsher K et al., (2021) Indigenous Resilience in Australia: A Scoping Review Using a Reflective\t\t Decolonizing Collective Dialogue. Front. Public Health 9:630601. doi:\t\t\t\t 10.3389/fpubh.2021.630601\n\n\n\n\n\n","opacity":null,"text":"Indigenous Resilience ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[57.137912,-107.697195],[55.829252,-107.744131],[55.71044,-103.519849],[57.137912,-103.590254],[57.137912,-107.697195]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680557643499419,"showArea":true,"radiusDisplayUnit":null,"mapImageId":"e83e13e2-b81a-49ee-813b-41c8486b46ff","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680558269000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"eea0118a-a3a9-4d6d-9700-5490adf56d08","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"da40d44c-33aa-422d-a591-2d6f3c2c2ac9","isCollapsed":null,"description":"Theme: Resistance \n\nThe Wet'suwet'en pipeline protests serve as an example of resistance to the Canadian government's historical colonial exploitation of Indigenous land and resources. The protests highlight a recurring abuse of colonial power to amass profit at the expense of indigenous sovereignty and self-governance. The Canadian government and the hereditary chiefs of the Wet'suwet'en First Nation disagreed over the building of the Coastal GasLink natural gas pipeline over their traditional lands without first obtaining their free, prior, and informed consent (Government of Canada, 2021). This led to the Wet'suwet'en pipeline protest. \nThe Wet’suwet’en land rights dispute reveals a serious discrepancy between government policy and indigenous peoples' views on treaties. While opponents of the protest have claimed that the Wet'suwet'en nations' actions unfairly impede economic development and job creation, the government has stated that the pipeline project is in the best interests of the nation and will help Canada's economy (Cochrane, 2020). However, the Wet’suwet’en people have maintained that the projects will harm their territory, infringe upon their sovereignty, and conflict with their long-standing traditions. When protesting for their people's safety and land sovereignty against the government and officials sent to put an end to their demonstrations, the Wet’suwet’en demonstrate resistance (Mittal, 2021). \nTheir liberties are being violated by the historically colonial Canadian government. The Wet’suwet’en people listed the violations of their rights to their traditional territory, self-governance, and not be forcibly ejected from their land in a submission to the United Nations and Office of the High Commissioner (Alec et al., 2022). This is crucial to comprehending Canadian history because, historically, the government of Canada appropriated territory through treaties that indigenous peoples frequently misunderstood and that the government misrepresented. They did this by passing laws like the Indian Act, which involved colonial troops expelling indigenous people from their homes and enforcing assimilation (Johnson & Bowen, 2019).\nThe long-running battle for Indigenous sovereignty in Canada along with opposition to the country's past of colonisation is being continued by the Wet'suwet'en First Nation pipeline protesters. The protest is a mechanism for the Wet'suwet'en people to demand that their rights to sovereignty be upheld.\nWORDS: 349\n\nReferences\nAlec, F., Wickham, M., & Wickham, J. (2022, February 7). SUBMISSION BY GIDIMT’EN LAND DEFENDERS, WET’SUWET’EN NATION. Retrieved February 20, 2023, from https://static1.squarespace.com/static/5c51ebf73e2d0957ca117eb5/t/620058664c6ee459921ddd70/1644189799141/Expert+Mechanism+on+the+Rights+of+Indigenous+Peoples+Wet%27suwet%27en+Submission+Jan+2022.pdf \nCochrane , D. (2020, March 23). Wet'suwet'en blockades: No More Business as usual in Canada. The Conversation. Retrieved March 15, 2023, from https://theconversation.com/wetsuweten-blockades-no-more-business-as-usual-in-canada-131961 \nGovernment of Canada, D. of J. (2021, December 10). Backgrounder: United nations declaration on the rights of indigenous peoples act. Government of Canada, Department of Justice, Electronic Communications. Retrieved March 15, 2023, from https://www.justice.gc.ca/eng/declaration/about-apropos.html \nHuband, E. (2020). Protests renewed along CGL pipeline near Houston. photograph. Retrieved April 1, 2023, from https://www.vicnews.com/news/protests-renewed-along-cgl-pipeline-near-houston-2/. \nJohnson, F., & Bowen, L. (2019). S2: The indian act | The secret life of canada | CBC podcasts | CBC listen. CBCnews. Retrieved March 15, 2023, from https://www.cbc.ca/listen/cbc-podcasts/203-the-secret-life-of-canada/episode/15721469-s2-the-indian-act\nMittal, P. (2021). Extraction, Indigenous Dispossession and State Power: Lessons from Standing Rock and Wet’suwet’en Resistance. Arbutus Review, 12(1), 121–141. https://doi.org/10.18357/tar121202120191\n","opacity":null,"text":"The Wet'suwet'en Coastal Gaslink Pipeline Protests - Shukari Mohamed","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.2708342,-126.5903805],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680561108661587,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"09ce53df-08f9-41e2-ae9c-1bea15f2a02b","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680563229000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"5adab7d1-0378-4903-b75a-5f8b1d76550f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"09e922c4-6d8a-4941-b9d4-b9f223e42206","isCollapsed":null,"description":"By: Jovan Malay\nTheme: Resistance\n\nIn my case study, I researched the Tiny House Warriors, a First Nations-led organization whose objective is to resist the construction of the Trans Mountain Pipeline across unceded Secwepemc land (Warriors, 2020). They are doing this by building tiny homes along the pipeline's proposed path, which passes through unceded Secwepemc territory. The Secwepemc people live in a sizable portion of British Columbia's interior. This traditional area stretches from the Columbia River valley, through the Rocky Mountains, to the Fraser River in the west, and south to the Arrow Lakes (Kairos, 2020). The Tiny House Warriors movement is a powerful example of resistance in Canada, as it challenges the colonial policies of the Canadian government, asserts Indigenous sovereignty, and defends the land and water from the proposed Trans Mountain pipeline expansion project. Building tiny houses on Indigenous land is a form of peaceful protest, as it highlights the close relationship that Indigenous people have with their land and their constant struggle for justice, as well as reflecting Indigenous culture and identity. My thesis statement from Research Assignment 1 was \"Tiny House Warriors is an example of resistance, sparked by the removal and criminalization of the First Nations people in their unceded Secwepemc territory.\"\nThe Tiny House Warriors movement exemplifies resistance against the government that’s criminalizing the First Nation people in their unceded Secwepemc Territory. They are attempting to violently displace these individuals for what they believe is the \"economic benefit of Canada\". This is shown through the concept of Chimamanda Ngozi Adichie’s Ted Talk, The Danger of a Single Story. The media as well as popular news networks, including Global News, have put out false information, making it seem as though the First Nations people on Secwepemc Territory are engaging in violent and destructive protests. Since the news and media are very influential, this causes people to fall victim to the Danger of a Single Story by believing that these people are indeed harmful to the benefit of Canada and should be displaced, without hearing their side of the story. To resist this, the Secwepemc people are raising their voices and telling their side of the story through the Tiny House Warriors movement. To add to this, the government is attempting to trick the First Nations people by providing them with \"fake promises\" to ultimately gain control over their land so the Trans Mountain Pipeline can pass through (Kairos, 2020). Furthermore, the expansion of the Trans Mountain Pipeline would have an impact on climate change as it would increase annual carbon emissions throughout North America. This would hurt First Nations people on Secwepemc Territory because of the possibility of oil tank spills that can poison the land and water, something that they greatly depend on to live.\nThe Tiny House Warriors movement integrates direct action, political advocacy, environmental protection, and cultural preservation to present a perfect example of resistance. By challenging the status quo and advocating for a more equitable and sustainable future, the Tiny House Warriors movement has inspired others including myself.\n\nWord Count: 502\n\n\nReferences:\n\nTrailblazer: Kanahus Manuel and The Tiny House Warriors. KAIROS Canada. (2020, July 15). Retrieved February 20, 2023, from https://www.kairoscanada.org/trailblazer-kanahus-manuel-and-the-tiny-house-warriors#:~:text=The%20Tiny%20House%20Warrior%20movement,the%20Secwepemc%20people)%20for%20generations. \n16, P. on J., 30, P. on S., & 26, P. on A. (n.d.). Page tinyhousewarriors.com: – our land is home. TINY HOUSE WARRIORS. Retrieved April 3, 2023, from http://www.tinyhousewarriors.com/ \nLogan, C. (2021, December 20). Tiny House Warriors Get Human Rights Award for 'Heroic Resistance' against TMX. Canada's National Observer. Retrieved February 20, 2023, from https://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-rights-award-heroic-resistance-against-tmx \nMinutaglio, R. (2021, March 25). How tiny houses became a symbol of resistance for indigenous women. ELLE. Retrieved February 20, 2023, from https://www.elle.com/culture/career-politics/a29738953/tiny-house-warriors-trans-mountain-pipeline-canada/ \nBrake, J. (2018, July 19). Tiny House Warriors establish new village to resist pipeline, assert Secwepemc sovereignty. APTN News. Retrieved March 15, 2023, from https://www.aptnnews.ca/national-news/tiny-house-warriors-establish-new-village-to-resist-pipeline-assert-secwepemc-sovereignty/ \n\nImage Citation: \n\nNews, A. P. T. N. N. (2018, April 26). Travelling the pipeline: Why the Secwepemc Nation is crucial for the Trans Mountain Pipeline. APTN News. Retrieved April 3, 2023, from https://www.aptnnews.ca/national-news/travelling-the-pipeline-why-the-secwepemc-nation-is-crucial-for-the-trans-mountain-pipeline/ \n","opacity":null,"text":"Tiny House Warriors: Unceded Secwepemc Territory - Jovan Malay","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.582314,-119.096703],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680564001315378,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"9873b597-6461-4a17-a05a-2bf0bf2276df","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680566516000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"4fbf3429-1962-4e86-b0bc-8f3ffd2eb059","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"4045db81-f2d8-4b38-93fd-e6ad6cded552","isCollapsed":null,"description":"Theme: resistance\n\nIndigenous groups made resistance to the Trans Mountain pipeline project, which they built tiny houses on the Secwepemc territories to prevent the invasion to their lands and communities. \n\nThe original Trans Mountain Pipeline was built in the 1950s and still continues. The expansion consist around 1000 kilometer pipeline between Edmonton, Alberta and Burnaby in BC, which some parts were built on the unceded lands. Although the Indigenous groups fight against the expansion project, the Government of Canada still approved it on June 2019 and still ongoing today. \n\nFrom the economic aspects, the Trans Mountain Pipeline project brings huge benefits for the economy and can improve residence’ living in long term. For example, building pipelines are the most efficient methods to move petroleum products over great distance, oil producers can earn more revenue for their product and provide more working opportunities. \n\nIn the recent years, the Indigenous groups strongly fight against the expansion of the Trans Mountain Pipeline to build on their lands. They are worried that the development will occupy their land and invade their communities. The way they tried to stop the project is to build tiny houses along the new pipeline’s path on the Secwepemc territory. \n\nThe Indigenous groups started to resist and The Tiny House Warriors happened. They launched campaigns in the recent years. In March 2018, thousands of Indigenous leaders and concerned citizens marched in Vancouver BC. “When it comes to the pipeline project, our actions are deeply concerned about the impact that this will have on out rights as a people today and the rights of the people to come. Our people have lived here for thousands of years, and we will continue to do so for thousands more. But we cannot sit by to let this project threaten our livelihood, our lives, our territory, our waters and our culture.” says Dustin River, the elected councillor with the Squamish Nation. \n\nThe Indigenous groups’ resistance and determination toward the Trans Mountain Pipeline project were being recognized in 2021. They were presented the Carole Geller Human Rights Award with $15000. “The Tiny House Warriors are defending Indigenous rights and sovereignty, the land and its resources, and the rights of Indigenous women to be safe from male violence. They are also bringing to the attention of all Canadian that respect for fundamental human rights for Indigenous people is at stake in the fight over pipelines.” says Kanahus Manuel, daughter of the Indigenous leader and activist. They believed that they have the right to their own land and the right to self-determination. The award does not only help with mounting legal fees associated with their front-line action, but also recognize the effort of the Indigenous groups and their culture.\n\nThe Indigenous group strongly fight against and take actions to the Trans-Mountain Pipeline project, their only purpose is to gain recognition and respect of their history and the lands they owned. Thus, The Tiny House Warriors is an example of resistance.\n\nWord count: 491\n\nSource: \n- Expansion project. Trans Mountain. (2017, June 21). Retrieved March 20, 2023, from https://www.transmountain.com/project-overview\n- Logan, C. (2021, December 20). Tiny House Warriors Get Human Rights Award for 'Heroic Resistance' against TMX. Canada's National Observer. Retrieved March 25, 2023, from https://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-rights-award-heroic-resistance-against-tmx\n\nAuthor: Rachel Chi Yan Ming","opacity":null,"text":"The Tiny House Warriors on Secwepemc Territory - Rachel Chi Yan Ming","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[51.4357329,-120.1990554],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680562418903746,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"d3fba809-e41d-4c37-a9f6-84d0c5eea7d3","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680564146000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"97ec4a4f-28cd-486f-ba86-c4b10603b028","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b81cc4ea-9cb9-4445-a322-3d7631760a27","isCollapsed":null,"description":"Sheila Valencia\n\nTheme: Resilience\n\nMy case study focuses on the overrepresentation of Indigenous children in foster care and that Indigenous support programs are essential to the reconnection of culture and to provide support to uplift Indigenous families. \nAs of 2021, more than half the children in foster care are Indigenous. The main reason behind the overrepresentation of Indigenous children in foster care is that these children were taken away from their families as they were deemed unfit to raise a child by the child welfare system. In addition, the decisions of child welfare workers were drawn from the poor housing conditions, parents' drug and alcohol abuse, and poverty within the children's community (Caldwell & Sinha, 2020). \nThese factors stem from the impact of intergenerational trauma from the events during colonialism, like the Residential Schools. The cycle of abuse and neglect can only be resolved through healing by allowing Indigenous People to resolve \"internalized cultural conflict\" (Quinn, 2022, p.5). Furthermore, support programs offer to Indigenous Peoples who lost a sense of their cultural identity due to living with non-Indigenous families. \nThe First Nations Child and Caring Society is a remarkable example of a support program that strives to help Indigenous Peoples and individuals to ensure their safety and well-being. In addition, this organization offers support and resources to Indigenous families and youth to attain education, live a healthy lifestyle, and improve the quality of their living conditions within their community. This organization is also an ideal site for those who have been in the child welfare system since the program utilizes the transfer of traditional knowledge to guide them in ways that will uplift their Indigenous identity. \nOne's willingness to seek and engage in these programs demonstrates the first steps to achieving resilience. Their willingness also displays a desire for change and to end the cycle of abuse that their families passed down from many generations. Having an organization like the First Nations Child and Caring Society promotes healing and ensures that these individuals receive the quality support they need to thrive (First Nations Child and Caring Society, n.d.). Once individuals and families successfully learn to cope with trauma and reconcile with their culture, resilience is achieved. Additionally, Indigenous families will be suitable to raise their children with the appropriate resources and support from these organizations. Furthermore, they prove to society that they are not a culture of addicts who live on the reserves that are incapable of parenting.\nImagine if organizations like the First Nations Child and Caring Society were more accessible to Indigenous communities. We would see a community where children and youth live with their biological families and potentially see a decrease in the number of Indigenous children in foster care. \n\n442 words\n\nSources:\n\nCaldwell, J., & Sinha, V. (2020). (Re) Conceptualizing Neglect: Considering the Overrepresentation of Indigenous Children in Child Welfare Systems in Canada. Child Indicators Research, 13(2), 481–512. https://doi.org/10.1007/s12187-019-09676-w\n\nFirst Nation Child and Care Society. (n.d.). Who we are. https://fncaringsociety.com/about/who-we-are\n\nQuinn, A. L. (2022). Experiences and well-being among Indigenous former youth in care within Canada. Child Abuse & Neglect, 123, 105395–105395. https://doi.org/10.1016/j.chiabu.2021.105395\n","opacity":null,"text":"First Nations Child and Family Caring Society","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.41894,-75.705825],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680562379210154,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"21f2b121-c5f2-4d6e-a983-fde8b5caa4f4","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680596370000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"98779ab2-1d3c-4bac-aa32-6af83338b0d3","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"17d10bfb-75c6-4adb-99be-a6e27bfa5aec","isCollapsed":null,"description":"by: Himanshu\nTheme : Resistance\n\nMy case study involved a long-standing fight of indigenous people against the construction of trans mountain pipeline. This is an example of resistance because the people of Secwepemc territory are fighting for the right of their lands which is being taking away from them. This sheds the light on the timeline in which indigenous people face discrimination and are still fighting for their freedom and rights. The place where I have pin pointed in on of the route area from where the pipeline will cross.\nThis pipeline is almost 1,150 km long running from Edmonton, Alberta and terminates in Burnaby (Pipeline Systems, 2020). Moreover, it is covering the most part of the Secwepemc territory and people who are living on this territory are forced to be removed. This project was passed without taking any consent from them and Secwepemc people have realized that they will not be asked for any consent. To protect their rights and protect them from exploitations tiny house warriors has ben established in which protestors are creating small tiny houses along of the route of trans mountain pipeline ((TINY HOUSE WARRIORS – Page tinyhousewarriors.com| – Our Land Is Home, 2022)). In this way they will be able to provide housing to Secwepemc people. \nWhen indigenous people protest for their rights, big companies with a lot of money show cast these protests to the public as if these are the threats to the upcoming opportunities. According to McColl (2022) oil companies take counter action to stop the protests, the stat shows that around 60,000 people get arrested during the campaign but there is no action taken to stop these kinds of projects. Secwepemc people are facing so many problems but they are not giving up. There is an ongoing court case against the criminalization of the tiny house warriors which can be costly but in order to proceed with their protest they have launched a go fund me page where it can help them to make more small houses. The photograph I have chosen as a thumbnail of my description shows how the ancestorial people are protesting calmly with hoardings and occupying the park (Dimoff, 2018). \nword count: 357 words.\n\nReferences \n\nDimoff, A. (2018, July 12). Secwepemc First Nation’s “Tiny House Warriors” occupy provincial park in Trans Mountain protest. CBC. https://www.cbc.ca/news/canada/british-columbia/secwepemc-first-nation-s-tiny-house-warriors-occupy-provincial-park-in-trans-mountain-protest-1.4743261\n\nMcCool, A. (2022, March 16). Canadian pipeline groups spend big to pose as Indigenous champions. The Guardian. https://www.theguardian.com/environment/2022/mar/10/canadian-pipeline-groups-spend-big-to-pose-as-indigenous-champions\n\nPipeline System. (2020, December 4). Trans Mountain. https://www.transmountain.com/pipeline-system#:~:text=The%20current%20Trans%20Mountain%20Pipeline,of%20British%20Columbia%20in%20Burnaby.\n\nTINY HOUSE WARRIORS – Page tinyhousewarriors.com| – Our Land is Home. (2022, January 16). http://www.tinyhousewarriors.com/#about\n","opacity":null,"text":"Fight against Trans mountain pipeline ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.655402,-119.193753],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680476568613556,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"cef1c6a2-cee5-4feb-af05-e8c7d629997c","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680481124000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"dabcd86d-f884-4b9a-9b79-f7228832d135","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"f9f7c18e-0abf-493f-9431-a6c053a5ee0f","isCollapsed":null,"description":"Theme: Resistance\n\nIndigenous people and communities have been marginalized in society and denied the ability to express their culture ever since the Canadian confederation began. My case study followed the Indigenous community's ongoing resistance to the Trans Mountain Pipeline's expansion and its unconstitutional takeover of land. The pin on the map is the Edmonton Terminal because I thought it was suitable to choose the area where the oil is extracted and transported from because my project doesn't have just one location.\nBy analyzing the pipeline's social, environmental, cultural, and economic effects, and how Indigenous communities are showing resistance against the pipeline, I concurred the pipeline infringes on the Indigenous peoples’ rights, and thus the discriminatory exploitation is morally wrong. The Tiny House Warriors and Indigenous protests best show resistance regarding the Trans Mountain pipeline because of their use of prior events and trauma to resist the detrimental effects the reoccurrence of Indigenous discrimination can have on society, making their actions crucial in constructing a non-discriminatory society of equal power distributions. \nFirstly, I examined the social, environmental, cultural, and economic impacts of the pipeline. The main points include the danger of routine oil spills and their harm to the animals, land, and water, the importance of the land to Indigenous culture and history, the increased wealth inequality between Western Settlers and Indigenous people, and the danger of expansion without the consultation or consent of all impacted nations, which serves as a repeat of when Western Settlers arrived and stole the unceded land of the Indigenous people (Cattaneo, 2016; Pimenova, 2021).\nSecondly, I analyzed the specific ways the Indigenous community is showing resistance against the Trans Mountain Pipeline expansion. Mike Mckenzie lived in Skeetchestn, a reserve of the Secwepemc Nation (Kwan, 2021). Mackenzie fled because he was taught by his elders \"X7ensqt\", meaning “the land [and sky] will turn on you [if you disrespect the land]\" (Kwan, 2021). He now organizes protests across the province, with his most famous one being outside the British Columbia Legislative Assembly, where he was accompanied by many Indigenous youth and elders to show their resistance in solidarity (Kwan, 2021). \nThe most influential act of resistance in my research was the Tiny House Warriors organization. The Secwepemc'ecw nation's Kanahus Manuel founded the organization Tiny House Warriors in September 2017 with the objective of constructing tiny homes along the Trans Mountain Pipeline route to halt and, ideally, prevent its expansion (Kairos, 2020; Dimoff, 2018). As of 2020, six homes have been thoughtfully built, providing Secwepemc'ecw nation residents with a place to live with access to land, resources, and dependable solar electricity (Kairos, 2020).\nThe Indigenous community’s resistance against the expansion is crucial in moving toward the goal and reconciliation and equality. We have seen in the past the effects of systemically embedded pain that discrimination has on minority groups. Therefore, we must hold our leaders and those in power accountable for their actions regarding the mistreatment of groups and communities. We as a society must learn about our mistakes.\n\nWord Count: 499\n\nReferences:\n\nCattaneo, C. (2016, Oct 04). First nations seek pipe fitters; conference aims to end gridlock on pipelines. National Post Retrieved from http://proxy.lib.sfu.ca/login?url=https://www.proquest.com/newspapers/first-nations-seek-pipe-fitters-conference-aims/docview/1825768704/se-2\n\nPimenova, O. (2021) The Trans-Mountain Pipeline Expansion Project: Path Dependency in the Crown’s Reasoning, American Review of Canadian Studies, 51:4, 649-665 DOI: 10.1080/02722011.2021.2007339\n\nKairos. (2020, July 15). Trailblazer: Kanahus Manuel and The Tiny House Warriors. KAIROS Canada. Retrieved March 2, 2023, from https://www.kairoscanada.org/trailblazer-kanahus-manuel-and-the-tiny-house-warriors#:~:text=The%20Tiny%20House%20Warrior%20movement,the%20Secwepemc%20people)%20for%20generations.\n\nKwan, B. (2021, March 18). Indigenous activists fight British Columbia's pipelines to the last mile. Crosscut. Retrieved March 10, 2023, from https://crosscut.com/environment/2021/03/indigenous-activists-fight-british-columbias-pipelines-last-mile\n\nDimoff, A. (2018, July 12). Secwepemc First Nation's 'Tiny House Warriors' Occupy Provincial Park in trans mountain protest | CBC news. CBCnews. Retrieved March 2, 2023, from https://www.cbc.ca/news/canada/british-columbia/secwepemc-first-nation-s-tiny-house-warriors-occupy-provincial-park-in-trans-mountain-protest-1.4743261\n\n","opacity":null,"text":"Edmonton Terminal - Indigenous Resistance Regarding the Trans Mountain Pipeline - Shaun Deane","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[53.541776,-113.364105],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680477043146325,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"1ccd6f82-19a3-4140-99c1-9f73f2ab6bf5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680496024000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"73d9b850-05a2-4abf-9057-6611c84a5362","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e9ebbc2b-3b4f-4a7a-a7e5-a266bdfedc42","isCollapsed":null,"description":"Deanna Short//Resistance\nThis is the main office of the Métis National Council (MNC), who represent the Métis Nation. The MNC office is a site of resistance because Métis identity and rights are threatened by other groups appropriating Métis identity. As time goes on, more people are claiming to be Métis based solely on mixed settler and Indigenous ancestry, and not because of heritage and familial ties to the Métis homeland. From the initial settlement what is now so-called \"Manitoba\" in the early 19th century to the Red River Resistance, Métis people have formed a distinct identity, rich with language, culture, political statues, kinship ties and connection to the Métis Homeland, which spans from Manitoba to Alberta and slightly into neighbouring provinces, territories and the United States (Gaundry et al., 2023; Adese et al., 2017; Gaundry, 2018; Stirling, 2016; Métis National Council, 2023). This distinct identity makes the Métis Nation more than simply a community of mixed race people.\n\nTo the Métis Nation, \"“Métis” means a person who self-identifies as Métis, is distinct from other Aboriginal peoples, is of historic Métis Nation Ancestry and who is accepted by the Métis Nation” (MNC, 2023). Being Métis is membership in a Métis community, with ancestral ties to the land and communities which asserted Métis identity and rights in the Red River Resistance. \n\nDefending Métis identity is crucial to nationhood, as well as to defending Métis rights. The Canadian government’s ability to decide who is and is not Indigenous has been central to the project of unsettling Turtle Island. The creation of only three distinct identities, who are further narrowed by the Indian Act, neglects a large group of non-status Indigenous Peoples. This likely contributes to the contention in defining Metis identity, as many people with mixed ancestry who are unable to access their inherent and treaties rights due to issues obtaining status might turn to Métis self-identification to be recognized as Indigenous by the Canadian state, as is the case for the Bras d’Or Lake Métis Nation in Cape Breton. While colonial definitions of who is and who is not Indigenous are a problematic continuation of unsettling and colonialism, the Metis Nation’s continued assertion of their identity is an act of resistance to the forces which, intentionally or not, undermine their sovereignty and identity. \n\nDefending these historical roots in Métis identity is a present day act of resistance against the appropriation of Métis identity by other mixed-race groups, regardless of Indigeneity, who claim to be Métis without these fundamental historical, familial, cultural and above all else land-based connections. \n\n(405 words)\nReferences:\n\nAdese, J., Todd, Z. & Stevenson, S. (2017). Mediating Métis Identity: An Interview with Jennifer Adese and Zoe Todd. MediaTropes, 7(1). \n\nGaundry, A. (2018). Communing with the Dead: The “New Métis,” Métis Identity Appropriation, and the Displacement of Living Métis Culture. The American Indian Quarterly, 42(2), 162-190. https://doi.org/10.5250/amerindiquar.42.2.0162 \n\nGaundry, A., Welch, M. A. & Gallant, D. (2023). Métis. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/metis \n\nMétis National Council. (2023). About Us. Métis National Council. Retrieved from https://www.metisnation.ca/about/about-us\n\nStirling, B. (2016, March 7). Who’s Métis?. University of Alberta. https://www.ualberta.ca/folio/2016/03/whos-metis.html ","opacity":null,"text":"Métis National Council","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4196348,-75.6921844],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680632599108889,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ae5b960e-17d6-49bd-a24e-bc085af14d4b","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680635300000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"03d42013-8b62-42ad-85ab-14a009140b75","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"150f5be7-216b-42dc-b167-517587bb5cea","isCollapsed":null,"description":null,"opacity":null,"text":"Cour d'appel du Québec","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.507329,-73.554851],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680479211629675,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680479211000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"b2824eb1-036a-41a5-a410-1dbcca607a05","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"47f396b2-e246-4c5b-861a-3d43294014d3","isCollapsed":null,"description":null,"opacity":null,"text":"Sault Ste. Marie","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[46.52391,-84.320068],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680481060309821,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680481060000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"5217de68-55e3-4551-8a32-0cb400f6184f","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9f77a488-d32c-4567-b5f4-16b698d67691","isCollapsed":null,"description":null,"opacity":null,"text":"Ironworkers Memorial Second Narrows Crossing","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.297469,-123.026407],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680484190122378,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680720102000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"e3363fa8-25f0-4299-95f0-f6201c40f8aa","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9f77a488-d32c-4567-b5f4-16b698d67691","isCollapsed":null,"description":"The Ironworkers memorial bridge is the location of resistance that I have chosen because of a protest that occurred here and the significance it holds. In July of 2018 a group of Greenpeace protesters suspended themselves from this bridge to block a tanker carrying crude oil. For over 35 hours, they hung from the bridge in protest of the Trans Mountain Pipeline that had been recently approved for construction. This pipeline posed major threats to the water, land, and surrounding wildlife. Located at the pipeline terminus is the Tseil-Waututh Nation, a Coast Salish nation that has occupied the territory of the eastern Burrard Inlet for thousands of years. The Trans Mountain pipeline is a direct attack on Indigenous communities as it most heavily impacts the health and conditions of their land. An oil spill would be devastating for this community, imposing irreversible damage in a matter of hours. Knowing what is at stake, Indigenous people took to standing up and protesting the construction of the pipeline. This protest that took place at the Ironworkers Memorial bridge is just one example of the resistance that Indigenous people took part in against the pipeline. Their act of suspension from the bridge blocked tanker traffic and reeled in a mass amount of attention toward the issue. Amongst the protester was a Coast Salish member, Will George, who stated “I will remain the fierce opposition. It is in my blood to protect the water. Our Indigenous rights are being completely ignored; the safety of our water is being ignored.” These protesters made it abundantly clear what they value and the lengths they will go to protect what is important. This bridge stands as a powerful location that reminds us of the resistance that is prevalent within Indigenous communities. Putting their lives at risk to stand for what is right, this case demonstrates resistance in Canada at its finest. Despite dealing with hundreds of years of violence, racism, injustice and displacement, Indigenous peoples and communities refuse to back down. They continue to stand up for what is right and prove they carry the strength to resist deeply institutionalized racism. (354 Words)","opacity":null,"text":"Ironworkers Memorial Bridge \n Rayhanah Youssef","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.297589,-123.026403],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680484217741498,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"fb4bc03b-1ff4-4961-9211-fe3edf08b15a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680487379000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"55b5ddc3-5250-4b39-8e2f-461ce2de55ce","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"7ed9cc60-d1bb-4738-a126-8cf6c253158c","isCollapsed":null,"description":"By: Natasha Kolodziejczyk\nTheme: Resistance\n\nLocated in the Qikiqtaaluk Region of Nunavut, the settlement of Kangiqtugaapik (also known as Clyde River) holds cultural, historic, and environmental significances. Despite a long history of European contact, Kangiqtugaapik has remained a site of resilience due to the community’s dedication to preserving Inuit culture.\n\nKangiqtugaapik has been an Inuit settlement site for thousands of years and was a site of contact between the North Americal Indigenous population and the Norse Vikings around 1000 AD. British explorer John Ross provided the area with its English name, Clyde River, in 1918 (Travel Nunavut, n.d.). The modern settlement was started by a Hudson’s Bay Company trading post in 1924, when Inuit from elsewhere in the Qikiqtaaluk region began moving to the area for fur trading (Struzik, 2012). \n\nInuit culture relies heavily on hunted and foraged foods. Inuit hunters recently regained the right to hunt a traditionally valuable resource, whale. Although it is still under strict regulation, hunters from Kangiqtugaapik were ecstatic to take part in a whale hunt for the first time in over a century (Wernick, 2014). The mayor and community members at the time (2014) were happy to share traditional Inuit practices and culture to visitors and reporters. The revival of this practice and the accompanying celebration that went along with it, demonstrate the resilience of the Kangiqtugaapik community and their dedication to both preserving and reviving cultural practices. In fact, local Kangiqtugaapik artist are renowned for their whale bone carvings, a traditional artform that became increasingly scarce with a lack of available raw materials (Travel Nunavut, n.d.).\n\nThe Inuit’s reliance on harvested food came under threat numerous times. One of the more recent threats being during the 2010s when seismic testing was proposed off the shores of Qikiqtaaluk (Skura, 2016). In order to both preserve Inuit culture and ensure food security, the people of Kangiqtugaapik engaged in a legal battle against Petroleum Geo Services Inc’s testing. Concerns were initially raised by community elders that had witnessed similar testing decades prior injuring and killing seals. This led to widespread community concerns about the marine mammals they relied on for food being scared away or deafened (Skura, 2015). Clyde River initially lost the case with the Federal Court of Appeal, but they appealed with the Supreme Court in 2016. At the appeal, Clyde River received support from celebrities, activists, and protestors. The Supreme Court allowed the appeal citing the breached duty of the Crown to consult the appellants (Clyde River (Hamlet) v. Petroleum Geo Services Inc., 2017) The continued efforts of the people of Kangiqtugaapik demonstrate their dedication to protecting their way of life, culture, and treaty rights. \n\nThe community of Kangiqtugaapik continues to promote and protect Inuit culture, knowledge, and ways of life despite outside influences. Their dedication to passing down cultural information to the young generation and protecting cultural resources is the reason why this site continually demonstrates resilience.\n\nWord Count: 456\n\nReferences:\nAerial view of Clyde River. (n.d.). https://www.greenpeace.org/usa/stories/my-arctic-home/aerial-view-of-clyde-river/\n\nClyde River (Hamlet) v. Petroleum Geo Services Inc., 2017 SCC 40, [2017] 1 S.C.R. 1069\nhttps://scc-csc.lexum.com/scc-csc/scc-csc/en/item/16743/index.do\n\nFreeman, M. (2010). Inuit. https://www.thecanadianencyclopedia.ca/en/article/inuit\n\nSkura, E. (2015, November 16). Greenpeace and Clyde River Inuit: How an unlikely partnership was formed | CBC News. https://www.cbc.ca/news/canada/north/greenpeace-clyde-river-nunavut-seismic-testing-battle-1.3318691\n\nSkura, E. (2016, December 01). 'We thought no one would care': Clyde River Inuit flooded with support | CBC news. https://www.cbc.ca/news/canada/north/supreme-court-indigenous-duty-to-consult-clyde-river-seismic-testing-1.3873059\n\nStruzik, E. (2012). Clyde river. https://www.thecanadianencyclopedia.ca/en/article/clyde-river\n\nTravel Nunavut. (n.d.). https://travelnunavut.ca/regions-of-nunavut/communities/clyde-river/\n\nWernick, A. (2014, August 11). A successful whale hunt in northern Canada revives an ancient Inuit tradition. https://theworld.org/stories/2014-08-11/successful-whale-hunt-northern-canada-revives-ancient-inuit-tradition\n\n","opacity":null,"text":"Kangiqtugaapikn (‘nice little inlet’)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[70.474322,-68.595826],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680390108313106,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"bb183171-39a8-4493-8354-fcc01a64f5ba","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680400079000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"e1ec00a4-8b64-4f70-8e87-228a238b2e87","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e80e3f47-7df5-4167-8bfa-d44d5b5f3920","isCollapsed":null,"description":"Tiny House Warriors - Autumn Johnston - resistance\n\nThe Tiny House Warriors is a grassroots movement of Indigenous people in Canada, aimed at resisting the construction of a crude oil pipeline across their unceded territory. The Trans Mountain Pipeline expansion project, which is owned by the Canadian government, would increase the capacity of an existing pipeline system that transports oil from Alberta to British Columbia, and triple the amount of crude oil flowing through the area. The proposed route of the pipeline would cut through a number of Indigenous communities and First Nations reserves, posing significant environmental and cultural threats to the land and people. In response to this threat, the Tiny House Warriors began constructing tiny houses on the pipeline route, asserting their inherent rights to their land and using their bodies to block the construction of the pipeline. These tiny houses act as symbols of resistance and solidarity, serving as a reminder that Indigenous communities have never ceded their land to the Canadian government and that their right to self-determination must be respected. The Tiny House Warriors movement has garnered significant attention and support from Indigenous and non-Indigenous communities alike, who recognize the importance of protecting the land and Indigenous sovereignty. However, the movement has also faced significant pushback and repression from both the government and the police, who have arrested and removed members of the Tiny House Warriors from the pipeline route. Despite these challenges, the Tiny House Warriors continue to fight for their rights and the protection of the land, demonstrating the power of community-led resistance in the face of colonialism and environmental destruction. The movement highlights the need for the recognition of Indigenous sovereignty and the importance of centering Indigenous voices in discussions about land use and environmental protection. Ultimately, the Tiny House Warriors represent a powerful example of Indigenous resistance and resilience, reminding us of the ongoing struggles for justice and self-determination faced by Indigenous communities in Canada and beyond. \n\nWord Count: 318\n\nReferences:\nWarriors, T. H. (2017, September 15). Tiny House Warriors: Our land is home. It's Going Down. Retrieved March 12, 2023, from https://itsgoingdown.org/tiny-house-warriors-land-home/ \n\nLogan, C. (2021, December 20). Tiny House Warriors Get Human Rights Award for 'Heroic Resistance' against TMX. Canada's National Observer. Retrieved April 2, 2023, from https://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-rights-award-heroic-resistance-against-tmx \n\n\n\n\n\n","opacity":null,"text":"Blue River","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.107694,-119.305897],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680029943255639,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"dc33a505-bc73-47ac-85c9-421255c0d365","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"f1013b66-b6c5-4f90-a26a-94b4fbc73fa0","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"47f396b2-e246-4c5b-861a-3d43294014d3","isCollapsed":null,"description":"Theme: Resistance\n\nThis plot point marks Sault Ste. Marie in Ontario, Canada. Sault Ste. Marie is traditionally known as ‘Bawating’ or ‘Baawaating’ in Anishinaabemowin (McDonald, 2021, Government of Canada, 2022). This name translates to “place of the rapids”, referring to the St. Mary River rapids in the area; which has long been a home to whitefish and is a source of rich minerals (Government of Canada, 2022). The physical geography and natural resources available would therefore influence how individuals interact and access the land. With the arrival of European settlers, several treaties were developed as a way of merging nations and organizing Indigenous traditional land. The Robinson Huron Treaty of Ontario was negotiated and signed at ‘Bawating’ (Sault Ste. Marie) in 1850, by Anishinaabeg nations, and the Crown representing Canada (Hele, 2020). \n\nIt is important to understand that these Indigenous nations already had a longstanding history and relationship with the land, and were entering an agreement to share this land with others. The individual representing Canada, was named William Benjamin Robinson, and the treaty involved the region surrounding Lake Huron, which suggests how the name of the treaty came to be (Ontario, 2022). \nAlongside land and resources, the treaty outlined a sharing of revenues from the sale of resources. Though resource extraction continues on this land, the sharing of revenues has not increased accordingly. \n\nThere have been many calls for review of the terms that were agreed upon at the time of signing at ‘Bawating’, as a means of resistance. In advocating for review, Indigenous nations are pushing back on an ongoing pattern of the overlooking and/or disputing of rights. This matter has been heard in Canadian courts several times, and treaty rights outlined in the agreement continue to be a source of debate. The calls to review the Robinson Huron Treaty, are an example of resistance towards inequities facing Indigenous peoples in Canada, and this ongoing struggle continues to create divisions on this land. \n\nWe can look back to this place of signing, as a symbol of the sharing that was mutually agreed upon, and the spirit in which the Robinson Huron Treaty was signed, and question the inequities that have stemmed from this agreement. Reconciliation, therefore, would involve understanding this history, and acknowledging Indigenous voices advocating for fair rights. Interestingly, there have also been calls for an official name change from Sault Ste. Marie to ‘Bawating’ to recognize the rich Indigenous culture and history of the land (McDonald, 2021). \n\nWord count: 393\n\n\nBibliography:\n\nGovernment of Canada. (2022, November). Sault Ste. Marie Canal National Historic Site. Parks \nCanada. https://parks.canada.ca/lhn-nhs/on/ssmarie/culture/histoire-history\n\nHele, K. S. (2020, March 12). Robinson Treaties of 1850. The Canadian Encyclopedia. \nhttps://www.thecanadianencyclopedia.ca/en/article/robinson-treaties-of-1850\n\nMcDonald, M. (2021, October 13). Welcome to Bawating? First Nations leader calls for Sault to \nbe renamed. CTV News Northern Ontario. https://northernontario.ctvnews.ca/welcome-to-bawating-first-nations-leader-calls-for-sault-to-be-renamed-1.5622211\n\nOntario. (2022, January). Map of Ontario treaties and reserves. \nhttps://www.ontario.ca/page/map-ontario-treaties-and-reserves#:~:text=Robinson%2DHuron%20Treaty&text=The%20territory%20described%20in%20the%20written%20treaty%20includes%20the%20land,northern%20shore%20of%20Lake%20Huron\n","opacity":null,"text":"Bawating, The Robinson Huron Treaty - Sabrina Bhagat","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[46.5238534,-84.3200919],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680483762950331,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"87f0879e-a190-4f39-bec0-86b8af285831","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680491297000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"2bcdb302-4723-459f-81a4-3453e973b99f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"916071d7-61ca-44fc-9ad5-14137d2ca1e3","isCollapsed":null,"description":"By: Vincy Xu\nTheme: Resilience \n\nThis is the Chinese Cultural Centre Museum located in Vancouver’s Chinatown. Chinatown has always been a big part of my life growing up. It’s where I ate dim sum with my family, go grocery shopping, and is where I had my Chinese lessons. So personally this place means a lot to me. My case study discussed about the prominent discrimination towards Chinese Canadians. It focuses on the professional and social behaviour of Chinese immigrants who speak English and sheds light on the misconception that a language barrier will prevent successful integration into Canadian society. They found that speaking proficient English as a Chinese immigrant is not enough to be fully integrated and accepted in Canada’s society. They add that \"factors other than language, such as openness, desire to integrate, attitude, sincerity, ability, etc., determine an immigrant's success and well-being.\" (Qin & Blachford, 2017). Resilience comes from the desire to blend in with Canadian culture and from having to deal with discrimination's challenges. Chinese Canadians manage to create Chinatown despite years of prejudice and abuse against them. Although Chinese immigrants built the railway, due to a lack of funds, they had no choice but to stay in Canada and start a new life (Government of British Columbia, 2019). Even though many early Chinese immigrants had to go through the struggles of the construction of the railway, they got the job done, withstood and recovered quickly from the difficulties. They built a very important transportation system in Canada and their resilience is recognized (Sayej, 2019). Chinatown is still a thriving neighbourhood, despite the struggles that Chinese railroad workers had to endure and the potential everyday discrimination that one may experience. To persevere and adjust to fresh shifts in the environment, everyone cooperated. For them to experience a feeling of community in a foreign setting. Overall, Chinatown in Vancouver is an important area because it symbolizes the Chinese population's tenacity, courage, and willingness to make contributions to the political, and social, development of Canada\n\nWord Count: 330\n\nReferences\n\nGovernment of British Columbia. (2019). Building the Railway - Province of British Columbia. Gov.bc.ca. https://www2.gov.bc.ca/gov/content/governments/multiculturalism-anti-racism/chinese-legacy-bc/history/building-the-railway\n\nNadja Sayej. (2019, July 18). “Forgotten by society” – how Chinese migrants built the transcontinental railroad. The Guardian; The Guardian. https://www.theguardian.com/artanddesign/2019/jul/18/forgotten-by-society-how-chinese-migrants-built-the-transcontinental-railroad\n\nQin, Y., & Blachford, D. (2017). A Smooth Journey to Integration? A Case Study of Integration of English Proficient Chinese Immigrants in Canada. In Intercultural Communication Studies XXVI (p. 1).\n\n","opacity":null,"text":"Chinese Cultural Centre 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case study took place in now-called Manitoba and focuses on the courageous Métis leader Louis Riel, who led resistance operations against the Canadian government. He died a martyr and will continue to serve as a symbol of resistance for the Métis community. The remarkable journey of Louis Riel stopping land surveys, establishing roadblocks and becoming the government of the Red River Settlement, thereby opposing the Canadian government, will ultimately reflect the unwavering resistance necessary to protect his culture and community, thus contributing to the diverse country Canada is now. \n\nLouis Riel used large-scale means of resistance, such as creating a provisional government and developing the Manitoba Act to give the Métis community a stronger chance to fight back against the Canadian government. Riel had two vital roles in the Red River and North West uprisings in 1885, one of which he triumphed in and the other failed. As Adam Gaudry (2013) said, \" The Metis-Canadian conflicts of the 1870s and 1880s, along with Riel’s execution in 1885, occurred at pivotal moments in Canada’s development\" ( p. 3) therefore suggesting that these settlements are seen as some of the most significant historical events in Canada. The acts of resistance were carried out as responses to the attempts made by the Canadian government to control and govern Indigenous territories. \n\nIn 1869, The Hudson's Bay Company planned to sell Rupert's land and the New West Territory to the Canadian government, resulting in the Red River Settlement. The Canadian government sent land surveys as the initial steps of their takeover, which threatened the Métis community. Riel became president of the Metis National Committee, which drew up assertions such as the Declaration of the People of Rupert's Land and the North-West to resist the Canadian government’s colonial plans. George Stanley, (2013) said, \"Protecting the social, cultural, and political position of the Métis in Red River and the Northwest more generally\" ( p.3) were the committee's three key objectives. These goals are consistent with preserving First Nations traditions, spiritual practices, and connections to the land, thus are all individual forms of resistance. \n\nIn order to maintain control over the territory, Riel and the committee continued to meet the Canadian government to discuss the land. Stanley (2013) stated that “The committee invited both the English and French-speaking people of Red River to send delegates to Upper Fort Garry to discuss the terms on which they would allow McDougall — and by extension Canadian authority — into the Northwest” (p.3). Louis Riel showed the Métis community that they hold power by doing things on their terms and making declarations. \n\nIn 1884, Riel was needed for the Northwest Resistance. He managed to create another governing structure and created the Revolutionary Bill of Rights to protect the rights of Métis farmers, demand land titles for Métis families, etc. This eventually led to a full-fledged battle between the Métis soldiers and the Canadian military. Though Riel showed such resolute determination and resistance during the two-month conflict, he was later executed due to committing treason via his protests. These resistance movements are integral to Canada today, as they helped with the formation of the Canadian province of Manitoba. Today, the strength, courage and bravery we see in Métis Canadians result from influential people, such as Louis Riel.\n\nWord Count: 500\n\nWorks Cited: \n\nGaudry, A. (2013). The Métis-ization of Canada: The Process of Claiming Louis Riel, Métissage, and the Métis People as Canada’s Mythical Origin. View of the Métis-Ization of Canada: The process of claiming Louis Riel, Métissage, and the Métis people as Canada's mythical origin. Retrieved March 26, 2023, from https://journals.library.ualberta.ca/aps/index.php/aps/article/view/17889/pdf \n\nStanley, G. F. G. (2013). Louis Riel. The Canadian Encyclopedia. Retrieved March 26, 2023, from https://www.thecanadianencyclopedia.ca/en/article/louis-riel \n\nBy: Saniya Mann\n","opacity":null,"text":"Anishinabewaki Settlement - Red River Settlement (By: Saniya Mann)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.882687,-97.130499],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680394761123957,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"5c84ec9c-428a-4bdb-9246-c7d6618635e1","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680661124000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"0cee0586-a460-4f66-8d6d-17dd9d236c03","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"04274235-4f1a-4505-9b34-e569b8a23e21","isCollapsed":null,"description":null,"opacity":null,"text":"Lytton","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.306273,-121.649798],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680579510634303,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680579510000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"2338c5d0-5dd0-4985-9458-913c4fa11619","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"04274235-4f1a-4505-9b34-e569b8a23e21","isCollapsed":null,"description":"Theme: Resistance\n\nLytton is one of the many Indigenous communities nationwide to have lived under a water advisory for generations. In essence, these are restrictions put in place warning citizens about the hazardous level of the drinking water, advising people to first boil and treat what’s coming out of the tap, or purchase bottled water entirely. Most water advisories are only designed to be in place for a couple of weeks or months. Unfortunately, it’s become commonplace to see them spanning generations, going unnoticed. This community in particular demonstrated resistance attacking oligarchical colonial biases by rising above and letting their needs be heard by taking control to the issue themselves.\n\nFor Lytton, they had a clear issue to address: get the water into a drinkable state. As it was, the current, outdated systems and infrastructure they had been given simply wouldn’t cut it. First they had formally requested funding and approval through a consultation board, multiple layers of government, and challenging bureacratic processes which unfortunately didn’t go very far. Outraged by government claims of perceived budgetary – in spite of the unmet needs of their people - Lytton community members banded together to develop their own solution that could affordably sustain themselves, resisting what, in all likelihoods could have been, a far slower reaction to deal with. Under the project name RES'EAU-WaterNET, they partnered with UBC to do it themselves. Nowadays, most people in Lytton can readily retrieve fresh, clean water from their taps using the new water facilities without too much concern. It’s a story that highlights what can be done given a common goal and a force resisting against the weighing pressures placed upon them.\n\nHowever, half a decade after most media coverage on Lytton’s resistance efforts, the town still experiences water advisories as recent as last week. Granted, some appear to be short-term advisories with potential for faster response times, but the fact remains that it’s become a trendmill issue to keep up with. Or, in other words, it’s not a problem the government, nor anyone, should simply clap their hands together with a solution and be done with it. Places like Lytton need time and attention, something that appears to go unrecognized in the mainstream. It’s why there needs to be a continuous effort made to commitment and responsibility of everyone involved, which includes us as voices to support local communities. There’s always work that needs to be done, and Lytton is prepared to give it their shot at it before anyone else spots it, or has the nerve to touch it.\n\nWord count: 423\n\nSources:\nFontaine, T. (2017). B.C. First Nation latest to take control of water problems. CBC News. https://www.cbc.ca/news/indigenous/lytton-first-nation-water-system-fixing-1.4036018\n\nNadeem, S., Pearce, J., Seal, A., Attallah, M., Duggan, A., Gayama, Y., & Kashaf, F. (2018). Finding a solution to Canada’s Indigenous water crisis. BBC News. https://www.bbc.com/news/world-us-canada-44961490\n\nWater quality advisory. (2022). https://lytton.ca/updates/water-quality-advisory/ \n","opacity":null,"text":"Lytton - Yuvin Oh","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.28562,-121.640404],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680579522018238,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ef62311a-96cb-4a0a-985b-7b272af4ea3a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680584240000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"fbdf398d-f45d-4242-b3ab-f473019ed214","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"277b3402-264b-4fa1-939e-ab6aa861fac6","isCollapsed":null,"description":"My thesis: The First Nations community have made many attempts to prevent, or slow down, overfishing.\n\nI decided to make my project based on the problem of overfishing and showcase the strength of the First Nations community by featuring a notable court case called \"The Marshall case\" in my project.\n\nThe Marshall case is a landmark is a significant event that reinforced the ruling in Indigenous treaty rights and full showcases the resilience of the First Nations Mi’kmaq tribe. \n\nThis case takes place in August 1993 and centeres around Donald Marshall Jr, Mi’kmaq man from the Membertou (an Indigenous group from Nova Scotia) who caught and sold eel with an illegal net and without a license during a closed- season time. Marshall was then found guilty. However, the Supreme Court recognized the Peace and friendship treaties of 1760-61, which were a series of treaties made by the British and various Indigenous peoples (including the Mi’kmaq) but the court maintained Marshall’s conviction and states that he wasn’t exempted by the treaties. \n\nOn November 17th 1999, the Supreme Court clarified that there are some concerns whether the treaties were valid which rightfully angered some Indigenous groups. \n\nEven though it took many years, a negation was then made in November 2017 between a federal consultant and the Mi’kmaq (and other first nation groups) towards the reconciliation of indigenous fishing rights and they were able to come to an agreement: Indigenous communities were allowed to commercially fish as long as they have fishing licenses, license vessels and training. \n\nI believe the Marshall Case is a great representation of Indigenous resilience because it affirms the First Nation's treey rights to fishing, hunting and gathering that were established a long time ago. The Marshal Case also helped Indigenous communities develop and increase their numbers of fishermen and fishing businesses.\n\n","opacity":null,"text":"Marshall Case - Alex De Rosas (theme: resilience)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[46.1130813,-60.1873369],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680392113577668,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"62bc44ea-d6dd-4fd1-bd14-40077cfbb1ef","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680396235000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"63c7b2b4-5b7a-41a8-959f-30bf778346d4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c85623c6-78c1-49c7-be8b-ae05f8120590","isCollapsed":null,"description":"Theme: Resilience\n\nWorking out of North Island College, a talented team of Kwakwaka’wakw community members are working to revitalize their language, Kwak’wala, through a project called the Sanyakola Project. A once flourishing language, Kwak’wala is now considered endangered with a mere 210 fluent speakers as of 2022 (Gessner et al., 2023). The Sanyakola Project demonstrates resilience by adapting to this challenge of few fluent speakers and the consequent demand for revitalization through developing both cultural and technology-based language learning programs. \n\nLed by Sara Child, this project is taking a multifaceted approach to revitalization, which includes developing cultural-based programs. Child’s team recognizes the importance of building their pedagogy around a Kwakwaka’wakw worldview and framework. According to Rosborough et al. (2017), the Kwakwaka’wakw worldview and cultural understanding “can be thought of as the spirit of the language” (p. 430). For example, the Kwak’wala word “atłi” can mean both “back of the house” as well as “toward the forest” (Thompson, n. d.). The cultural knowledge that houses were traditionally built facing the sea (Thompson, n. d.) adds clarity and understanding to the meaning of this word. Because this type of cultural understanding is a crucial part of understanding Kwak’wala, Child’s team is developing pedagogy that involves land-based, cultural practices (North Island College, n. d.). \n\nAdditionally, the team is working to develop voice-to-text software and immersive technologies to support the revitalization of Kwak’wala (North Island College, n. d.). This undertaking poses a further set of challenges. While many language technologies have been previously developed, the vast majority have been developed for English or other Indo-European languages (Black Press Media, 2022). Because Kwak’wala is linguistically very different from Indo-European languages, it behaves very differently in the context of voice-to-text technology; consequently, Child’s team must build their software from scratch (McSheffrey, 2022). Additionally, as Meighan (2021) insightfully points out, “technology is not neutral and is the extension of the knowledge and belief system which has led to its creation” (p. 398). Thus, in order to uphold Indigenous knowledge systems, the team cannot simply adapt and build on previously developed immersive technologies. This results in a host of challenges and barriers, which are further compounded by the relatively small amounts of funding that Indigenous languages receive. While Child cites this as a concern, she is confident that her team will succeed (Black Press Media, 2022). Overall, through responding to and overcoming all these challenges regarding the revitalization of Kwak’wala, the Sanyakola Project provides an inspiring example of resilience. Not only will the success of the Sanyakola Project have huge implications for the Kwakwaka’wakw community, it will also provide a framework and technology that could be immensely helpful in the revitalization of other Indigenous languages across the globe (Black Press Media, 2022).\n\nWord Count: 412\n\nReferences\n\nBlack Press Media. (2022, January 13). Research team is revitalizing Indigenous language with a first-of-its-kind blueprint. North Island Gazette. Retrieved February 1, 2023, from https://www.northislandgazette.com/community/research-team-is-revitalizing-indigenous-language-with-a-first-of-its-kind-blueprint/\n\nGessner, S., Herbert, T., & Parker, A. (2023, February 14). Report on the status of B.C. First Nations languages. First Peoples’ Cultural Council. https://fpcc.ca/wp-content/uploads/2023/02/FPCC-LanguageReport-23.02.14-FINAL.pdf\n\nMcSheffrey, E. (2022, February 8). Researchers in B.C. could help save one of the world’s most complex Indigenous languages. Global News. Retrieved February 3, 2023, from https://globalnews.ca/news/8604620/bc-researchers-revitalizing-indigenous-language/\n\nMeighan, P. J. (2021). Decolonizing the digital landscape: the role of technology in Indigenous language revitalization. AlterNative 17(3), 397–405. https://doi.org/10.1177/11771801211037672\n\nNorth Island College. (n. d.). Sanyakola Project: Being creative together-Indigenous language revitalization. Retrieved March 21, 2022, from https://www.nic.bc.ca/about-us/research/carti/projects/sanyakola-project-indigenous-language-revitalization/\n\nRosborough, T. P., Rorick, č. L., & Urbanczyk, S. (2017). Beautiful words: Enriching and Indigenizing Kwak'wala revitalization through understandings of linguistic structure. Canadian Modern Language Review, 73(4), 425-437. https://doi.org/10.3138/cmlr.4059 \n\nThompson, C. (n. d.). Indigenous Languages in British Columbia. Super, Natural British Columbia. https://www.hellobc.com/stories/indigenous-languages-in-british-columbia/#:~:text=Tsilhqot'in%20and%20Dakelh%20(both,Indigenous%20languages%20in%20the%20province\n\n\nImage retrieved from: https://umistapotlatch.ca/notre_terre-our_land-eng.php","opacity":null,"text":"Revitalization of Kwak'wala - Sarah Armstrong","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.721499,-127.498171],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680109268871626,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"19db0280-c1d5-4fd9-a086-3d7264fa264c","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"f1eb9f90-07b2-4866-96f5-f6237db0ba4c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"95852ffd-71f0-4a3c-b53c-fc4feca85a6c","isCollapsed":null,"description":"Theme: Unsettling\n\nTwo-Spirit is a recent term that was coined by Myra Laramee at the Third Annual Intertribal Native American/First Nations Gay and Lesbian Conference in Winnipeg in 1990 (Canadian Institutes of Health Research, 2020)(Montiel, 2021). This term is a form of unsettling because it decolonizes Indigenous people’s self-perception and is a visible reminder of indigeneity (Robinson, 2020). \n\nThe term Two-Spirit was conceived by Myra Laramee as a response to the attendees want for an alternative to the term “berdache” (Rosario, 2022). “Berdache” was a term used by settlers to negatively describe what they saw as cross-dressing within indigenous communities.(Rosario, 2022). Although it is difficult to find exactly what was said at the conference, Myra Laramee later stated in an interview with Unreserved host Rosanna Deerchild that “In general ... [two-spirit is] used by Indigenous people to recognize that there's a diversity of sexuality and gender within our cultures,”(CBC Radio, 2021). In that same interview, Myra intentionally does not define what Two-Spirit is. Putting a definition on the Two-Spirit identity can be unproductive because it is ever evolving and represents a combination of identities that existed pre-European contact (CBC Radio, 2021)(Robinson, 2020). A common simplification of the Two-Spirit identity is as someone who holds both the feminine and masculine spirits (CBC Radio, 2021) (Laing, 2021). Winnipeg is a place with a large and wide variety of indigenous people so it seems appropriate that this is also the place that this unsettling term was created.\n\nUnsettling is a concept of working to undo the effects of settler colonialism (Burow et al., 2018). By thinking about themselves through an indigenous way of understanding gender, Two-Spirit people are unsettling their self-image (Robinson, 2020). This helps to undo the settler binary understanding of gender that has been forced on indigenous people through tools such as the Indian Act, residential schools, and the 60s scoop (Failler, 2023). By identifying as Two-Spirit, indigenous people are also eliciting conversations with people about what Two-Spirit is and provides an opportunity for educating people about indigenous history and ways of understanding. \n\nSince its creation by Myra Laramee at a conference in Winnipeg, the Two-Spirit identity has been used by many to indigenize their understanding of themselves as well as educate others on indigeneity.\n\nWord Count: 372\n\nReferences\n\nBeaulne-Stuebing, L. (2022, August 18). How Two-spirit people are 'coming in' to their communities | CBC radio. CBC. Retrieved March 19, 2023, from https://www.cbc.ca/radio/unreserved/how-two-spirit-people-are-coming-in-to-their-communities-1.6272654 \n\nBurow, P., Brock, S., & Dove, M. R. (2018). Unsettling the land: Indigeneity, ontology, and hybridity in settler colonialism. SSRN Electronic Journal. https://doi.org/10.2139/ssrn.3634170 \n\nFailler, A. (2023). Unsettling homocolonial frames of remembrance: Two-spirit and Indigiqueer interventions at the museum. Memory Studies, 16(1), 12–31. https://doi.org/10.1177/17506980221144545 \n\nGovernment of Canada, C. I. of H. R. (2020, October 29). Meet the methods series: \"what and who is Two-spirit?\" in Health Research issue 2 - October 2020. CIHR. Retrieved March 19, 2023, from https://cihr-irsc.gc.ca/e/52214.html \n\nLaing, M. (2021). Urban Indigenous Youth Reframing two-spirit. https://doi.org/10.4324/9781003094296 \n\nMontiel, A. (2021, June 23). LGBTQIA+ pride and two-spirit people. Smithsonian.com. Retrieved March 19, 2023, from https://www.smithsonianmag.com/blogs/national-museum-american-indian/2021/06/23/lgbtqia-pride-and-two-spirit-people/ \n\nMyra Laramee. Queer Events. (n.d.). Retrieved March 19, 2023, from https://www.queerevents.ca/queer/individual/myra-laramee \n\nRobinson, M. (2019). Two-spirit identity in a time of gender fluidity. Journal of Homosexuality, 67(12), 1675–1690. https://doi.org/10.1080/00918369.2019.1613853 \n\nRosario, V. (2022). Sex and Gender in Native America. Gay and Lesbian Review, 15–17. \n\n","opacity":null,"text":"The Conception of Two-Spirit in Winnipeg by Gabriela Dodge","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.8695245,-97.1436431],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680402480908200,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"fcfe0aed-77ad-4a38-8c7d-8af08afb6753","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680403213000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"2a793e72-1155-4922-9076-3faa93314caf","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c6f44bf8-704c-4b12-8a3e-f96bc82a67f8","isCollapsed":null,"description":"Theme: Resilience\n\nThe Covid-19 pandemic increased acts of racism and tragedy against many minority and marginalized groups. Although the Canadian government implemented Covid-19 measures and distributed safety supplies to protect all Canadians from contracting the virus, the government failed to provide adequate protection for Indigenous communities living in rural areas, which prompted several acts of resiliency on the part of Indigenous people. This is a major concern because many Indigenous communities lack access to immediate health care services, and clean water sources, making them particularly vulnerable to poorer health care outcomes. Many Indigenous communities don’t have the necessary infrastructures such as hospitals, due to their socioeconomic status, government lack of funding, and overall their communities are placed in rural areas, far from cities. In addition, as a result of colonization, it has played a role in many Indigenous people feeling less inclined to visit the hospital to seek care. The survivors from the residential schools who shared their unsettling experiences of being forced into participating in unethical medical experimentations to develop treatment for settlers, is one of many events of racism that contributed to creating inequity among Indigenous people. Despite the disadvantages that Indigenous populations face, they truly showed resilience throughout the pandemic through taking their own initiative to create their own laws and protective measures. The case study I chose focuses on the community of First Nation, Métis and Inuit people who live in Biigtigong Nishnaabeg, and their stories, specifically the local chiefs, on what actions they took in place during the covid-19 pandemic. \n\nWithin these Indigenous communities, many homes are overcrowded, making self isolation more challenging. In addition, ceremonies and big social gatherings play a large role in Indigenous culture, which increases the risk of virus transmitting through inability to maintain social distance. In order to reduce the amount of interactions with one another, the chiefs took it upon themselves to host online ceremonies in order to reduce the likelihood of the virus spreading. This initiative from the chief and actions followed by the community was an act of resilience in order to not only keep their people safe, but also maintain a fundamental part of their tradition. Indigenous people have had a history of colonizers attempting to erase their culture through implementing discriminatory laws which affects Indigenous people tremendously. Furthermore, covid-19 placed great risks on their culture once again, as the many health and safety measures issued by the government to prevent the transmission of the virus, prevented the inability for Indigenous people to practice their tradition. However, resilience from the community and creative actions taken to maintain a fundamental part of their culture in such a vulnerable time played part in strengthening their tradition. \n\nMany more acts of resilience were initiated by the chief and the population such as putting blockades to prevent people from going in and out of their community. In addition, many families became independent through creating gardens for adequate food supplies. \n\nWord Count: 487\n\nWorks Cited:\n\nBC Health Care. (2020). Addressing Indigenous-specific Racism and Discrimination in B.C.\t\t\tHealth Care, In Plane Sight,\t\t\t\t\t\t\t\t\t\thttps://engage.gov.bc.ca/app/uploads/sites/613/2020/11/In-Plain-Sight-Summary-Report.pdf.\n\nRichmond, C., Ambtman-Smith, V., Bourassa, C., Cassidy-Mathews, C., Duhamel, K., Keewatin, M., King,\t\tA., King, M., Mushquash, C., Oakes, N., Redsky, D., Richardson, L., Rowe, R., Snook, J., Walker, J. (2020). COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories. Royal Society of Canada, https://rsc-src.ca/sites/default/files/pdf/IH%20PB_EN%20%281%29.pdf.\n\nUnited Nations. (2020). COVID-19 and minority rights. OHCHR,\t\t\t\t\t\t\thttps://www.ohchr.org/en/minorities/covid-19-and-minority-rights.\n\n\n\n","opacity":null,"text":"Resilience within Indigenous Communities against Covid-19 - Kelly-An Le - Resilience","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.630278,-86.273055],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680308118280296,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ffd45547-adc1-4e18-bcf5-8e780e08dc8f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"5c9ef735-a0f2-4bfc-b353-f9d6fb591b92","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9ef612fc-6c2a-4fc1-9f3f-18b6223c62f7","isCollapsed":null,"description":"Theme: Unsettling in Canada\n\nMy project argues that the unfair trial of the Metis revolutionary leader, Louis Riel, was an example of ‘unsettling’ seen in early Canadian history. Louis Riel was a martyr who defended the Metis rights and freedom from the Canadian Federal government. His main goal was to prevent the government from colonizing and evicting them completely from their land. As a result, he established the first provincial government in Manitoba and stood up against the Canadian government’s unfair treatment of the First Nations people of the Prairies.\n\tLouis Riel was forced to showcase movements encompassing resistance on many occasions throughout his lifetime. He took many courageous decisions in his life. Not only did he stand up for his people in 1869 during the Red River Rebellion as their spokesperson, but he also formed his provincial government; which respected the land treaties previously made with the Hudson’s Bay Company. He was also involved in attempting to preserve the Metis culture and religious freedoms for as long as he possibly could. Unfortunately, due to the large influx of European settlers entering Canada and moving West, the Canadian government held extremely prejudiced beliefs and intended to crush any signs of rebellion within the First Nations community. Louis Riel became a huge concern for the Canadian government when he and his government pursued control over Fort Garry. Shortly after exercising control over Fort Garry, he imprisoned and executed a Canadian Nationalist named Thomas Scott in the year 1870. This furthered tensions between the Manitoba Provincial government established by Louis Riel and the Canadian Federal government. By 1885, following the Northwest Rebellion, Louis Riel was captured and executed by the Canadian government for high treason. \n\tDespite the Canadian government’s repeated attempts at unsettling (removing and asserting complete control over) the Metis land, Louis Riel fought up until the day he died. During his trial, his legal representatives asked him to plead insanity to save himself from a death sentence. This infuriated Riel. He insisted that he had done nothing wrong but protect his people and their way of life. He accepted his fate and welcomed death, as he was unwilling to let others ridicule what he had fought for his entire life. His whole life was dedicated to the protection of the land, culture, and rights of his people. Louis Riel was eventually sentenced to death and hung on November 16, 1885, at the now-known ‘Royal Canadian Mounted Police Heritage Centre’; but at the time of Riel’s execution called the ‘North-West Mounted Police barracks in Regina, Canada. This place significantly symbolizes unsettling because it is a place that was meant to represent justice for all; in actuality, it became a symbol of oppression. The Canadian government tried to get justice for Thomas Scott by executing Louis Riel, but they did not hold the same standards of justice when taking into consideration all the murders committed towards the Indigenous population; or even when the thousands of Indigenous bands were being exiled from their native homelands. \n(word count: 498/500) \n\n\n\nRiel, Louis. (1844-1885). Portrait of Louis Riel and handwritten message by him. Available through: Adam Matthew, Marlborough, Frontier Life: Borderlands, Settlement & Colonial Encounters, http://www.frontierlife.amdigital.co.uk.proxy.lib.sfu.ca/Documents/Details/NA-720 [Accessed February 23, 2023]\nBraz, A. (2020, September 15). The continentalist classic: Joseph Kinsey Howard's strange empire, Louis Riel, and Canada. Taylor & Francis. Retrieved from https://www.tandfonline.com/doi/full/10.1080/02722011.2020.1756361\n Groarke, P.. (2013). THE TRIAL AND EXECUTION OF LOUIS RIEL: DEFENDING MY COUNTRY THE NORTHWEST. The Canadian Journal of Native Studies, 33(2), 1-28. Retrieved from http://proxy.lib.sfu.ca/login?url=https://www.proquest.com/scholarly-journals/trial-execution-louis-riel-defending-my-country/docview/1541674319/se-2\n\n ","opacity":null,"text":"The Unjust Execution of Louis Riel (Manpreet Chote)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.454058,-104.666098],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680407887702062,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"89ad5c67-89e5-4eb2-b1f7-d3455e5cff5f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680583591000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"987c486b-c641-453c-a7f7-fe98471ef3d7","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e3dc5a05-e851-40d0-9439-a7096a0b6d7e","isCollapsed":null,"description":"The plot point I have chosen is an Indigenous healing centre in Tkaronto. My case study was about the way in which the Indigenous population of Canada has remained resilient in their practices of medicine, despite the attempts of colonialism trying to erase it. \nWhile Indigenous population has historically and currently does practice medicine all over Canada, I have chosen Tkarotno specifically because this is an area that I focussed on in my research. In Tkaronto, several Indigenous healing centres have been opened up. This is very important because it not only offers the Indigenous people of Tkaronto a place in which they can benefit from their traditional practices, but it also helps broaden the practice for other people to benefit from, and hopefully appreciate and learn from. \nThis location & creation of these centres displays resilience because through out Canada’s history, Indigenous people have been punished for trying to use these medical practices. Not only were they punished, but the Government made various attempts at forcing assimilation of the Indigenous people into using only Western medicine for when they needed treatment. This was a blatant attempt at cultural and identity erasure. They did this by forcing status holding Indigenous people to only visit official hospitals, and children in residential schools were not given the option of traditional healing that they had been raised with, but were instead forced to be treated with the western approaches. \nDespite these many attempts at erasing the practice & knowledge of Indigenous medicine and healing, the Indigenous population across Canada remained resilient and continued to perform and grow their medicinal practice. One of the ways in which they have done this is by opening up healing centres in Tkaronto! As mentioned above, the development of these healing centres is great, because now Indigenous folks that live in that area have public access to the traditional healing.\nAnother way in which the production of these healing centres shows resilience is that they are open to the public. Therefore, the Indigenous population of Tkaronto is sharing their knowledge of the practice with the population of whose ancestors tried to deny them of this practice. They are generously allowing the public to reap the benefits of this healing, and encouraging Indigenous as well as non-Indigenous nurses to work there so that they can learn, which several have. Many non indigenous nurses working at these centres have said that this style have healing has taught them a lot, and aligns well with what they believe should be the core values of aid (Lowry, 1993). \nThis place of Tkaronto is not only a space in which Indigenous people can proudly practice and benefit from their traditional healing, but also it stands as a symbol for resilience against colonialism in Canada.\n\nWord count: 460\n\nLowry, F. (n.d.). New native healing centre in Toronto opens eyes of non-native MDs who work there. Canadian Medical Association Journal, 2(148), 270-272.","opacity":null,"text":"The Growth of Indigenous Medicine & Healing, Jillian Woudzia, Resillience ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[43.654252,-79.370001],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680298212308041,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"86f53a52-9987-4749-bdc1-29d64714369e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"df922fe1-0297-49dd-94da-c7278f802e71","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"3d7a516d-29ab-45ce-be27-1fa3337c6cc6","isCollapsed":null,"description":null,"opacity":null,"text":"1120 20th Street West","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.1265815,-106.686488],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680405013502637,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680687351000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d6373517-8db6-4938-aea5-c274722806e2","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"3d7a516d-29ab-45ce-be27-1fa3337c6cc6","isCollapsed":null,"description":"Jaspuneet Nahal\nTheme: Resistance\n\nThe Idle No More movement is an example of resistance that was started by Indigenous Peoples, most importantly by four women named Jessica Gordon, Sylvia McAdam, Sheelah McLean and Nina Wilson in Saskatchewan to protest against the Canadian government Bill C-45. The Idle No More movement started on November 2012 at Station 20 West in Saskatoon because treaty rights were removed for First Nations people as a result of Bill C-45. Instead of a majority vote from the entire community of the First Nations, it will enable First Nations to relinquish their land rights based on votes conducted at a single meeting (Miskonoodinkwe-Smith, 2013). Bill C-45 can be defined as the “second act to implement certain provisions of the budget tabled in parliament on March 29, 2012, and other measures”. The term “other measures” are referred to laws and regulations that are unrelated matters, for instance, access to water or judicial salaries (Woo, 2013). Stephen Harper, who was the prime minister at the time, ensured that no decisions affecting the Aboriginal community would be made without first consulting them, but they ended up disregarding a significant number of Aboriginal and treaty rights that are guaranteed under the constitution (Woo, 2013)\nSimilar to other campaigns started by the Indigenous Peoples, Idle No More is narrowed to one theme: resistance. Indigenous Peoples have always faced opposition and ongoing discrimination in to fight for issues such as their loss of land, treaty rights, and other rights that White Canadians have access to. Idle No More is important for Canada because it highlights the ongoing injustices and prejudice faced by Indigenous Peoples. The movement also emphasizes how critical it is to address the structural issues that have led to Indigenous Peoples’ exclusion and oppression. McAdam states, “it’s so clear what the government is doing: the bill opens up the land for resource development, for oil pipelines” (Gelder, 2013) and that is when Idle No More slowly became to be. Instead of being quiet, it was time to not be idle no more. Other acts, such as the Indian Act, were also being jeopardized. For instance, McAdam states “there’s also an amendment to the Indian Act in the bill that allows for the surrender of reserve land without proper consent of all Indian people affected and makes it easier for land to be redesignated to allow, for example, nuclear waste to be stored” (Gelder, 2013).\nThrough peaceful rallies and social media campaigns, the movement has underlined the necessity of justice and reconciliation and invited Canadians to take part in the action. Discussions about the need for effective collaboration with Indigenous Peoples in decision-making processes that affect their lives and lands have been sparked by the Idle No More movement.\n\n(Word count: 453)\n\nGelder, S. V. (2013, February 8). Why Canada's Indigenous Uprising is about all of Us. YES! Magazine. Retrieved March 28, 2023, from https://www.yesmagazine.org/issue/issues-how-cooperatives-are-driving-the-new-economy/2013/02/08/why-canada2019s-indigenous-uprising-is-about-all-of-us \n\nMiskonoodinkwe-Smith, C. (2013, January 16). Bill C-45 affects all Canadians, not just First Nations. Shameless Magazine. Retrieved March 28, 2023, from https://shamelessmag.com/blog/entry/bill-c-45-affects-all-canadians-not-just-first-na#:~:text=The%20passing%20of%20Bill%20C,First%20Nation%20(community%20consent). \n\nWoo, G. L. X. (2013). Decolonization and Canada’s ‘Idle No More’ Movement. Arctic Review on Law and Politics, 4(2), 181–206. https://www.jstor.org/stable/48710182 \n","opacity":null,"text":"Idle No More at Station 20 West","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.126518,-106.686445],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680405053190596,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e721a5c4-cad9-4523-8aeb-4e7a85ab3392","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680411869000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"2985f96f-0cef-44ad-9869-c2df38528b0f","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"60bdc2bd-660a-4830-9f88-7c59dfcc8161","isCollapsed":null,"description":null,"opacity":null,"text":"45.463812, -74.091163","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.463812,-74.091163],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680760388192384,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680760388000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"b3b83d24-049b-493d-8bde-4393201bedfa","hasLongDescription":false,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":5,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"154e214c-bd19-409c-bd1c-d90d5b4f4d98","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[48.629316,-86.270975],[48.629316,-86.270975]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680496688876518,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680549547000,"zoom":10.347,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"945e7454-4bf5-4e50-9e89-0ab69563ba51","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1c409d4a-be9f-40e4-bcd8-fa9c9c6cdc65","isCollapsed":null,"description":null,"opacity":null,"text":"Houston","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.398267,-126.647708],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680639364527375,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680639364000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"5e01cc83-5381-441d-85f3-5a0c43c2e178","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"48a2a6da-73d4-45cf-9222-507e8775a436","isCollapsed":null,"description":"Ada'itsx (Fairy Creek) is one of the last remaining untouched watersheds in British Columbia, located on Pacheedaht First Nations territory. This area is home to some of the last remaining old growth in the world, with some of the trees reaching over 1000 years old. Fairy Creek and Ancient Forests like it in B.C. and across the planet are recognized as being invaluable in mitigating climate change, and are known as the ‘coolers of the earth’. Many scientists warn that these forests should have been protected long ago and are quite literally worth more standing because of their incredible ability to sequester carbon, are home to many endangered species and contain unparalleled biodiversity. \nWith less than 3% of old growth remaining in B.C from decades of colonial driven logging practices, conflict over the Fairy Creek watershed being logged escalated quickly in 2021, leading to what is now commonly known as Canada's largest act of civil disobedience. \nLand defenders at Fairy Creek showed resistance by using blockades and social media mobilization to resist accumulation by dispossession, an ongoing aftermath of Canada’s historical colonization. \n \nThe Fairy Creek resistance was led by Indigenous and non-Indigenous land protectors working together to try to protect these last stands of ancient forests in B.C. The protestors, who were invited onto the Pacheedaht territory by Indigenous elders to protect the forests, set up well organized camps around the area. They used social media mobilization to draw thousands of people to join them and create sophisticated large blockades, often using people cemented in place, so that logging trucks, enforcement and police could not gain access. \n\nThe resistance led to over 1200 arrests being made between May and August of 2021 when logging company giant Teal Jones was granted an injunction by the British Columbia Supreme Court that allowed the RCMP to remove the protestors and their blockades by force. The police often did this by using violent combat strategies and tear gas that caused many of the protestors severe physical and emotional trauma. \n\nThe movement at Fairy Creek inspired countless solidarity protests across the province and country, with thousands of people joining the resistance and calling for the end to old growth logging and demanding the RCMP be held accountable for violence against peaceful protesters. \n\nConflicts and resistance over ecological values and more specifically mismanaged forestry practices are a recuring theme in British Columbia’s history since colonial power struggles have imposed a resource extractive economy to be the status quo. Many of these colonial power struggles involve displacing Indigenous and First Nations people to gain access to their unceded territories for resource extraction and profit. Time and time again, Indigenous and non-Indigenous land defenders show resistance by standing up to the inequalities imposed by these destructive environmental practices. \n\nReferences: \n-Alexander, G. (2023, March 10). Worth more standing -- the value of old growth forests. Earth911. Retrieved April 6, 2023, from https://earth911.com/earth-watch/worth-more-standing-the-value-of-old-growth-forests/ \n\n-Osborne, J. (2022, Spring). Civil disobedience at fairy creek ancient forest blockades. Queen’s \t Quarterly, 129, 20-41. Retrieved from:https://www.queensu.ca/quarterly/civil-disobedience-fairy-creek\n\n-Press, T. C. (2021, August 29). B.C. old-growth logging protests having political impact, says UBC expert. Global News. Retrieved April 5, 2023, from https://globalnews.ca/news/8149745/b-c-old-growth-logging-protests-having-political-impact-says-ubc-expert/ ","opacity":null,"text":"Ada'itsx (Fairy Creek) Resistance, Emily Crawford. ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.6020665,-124.3579013],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680727739898073,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0151af08-b84e-4a50-981f-2acb24c7452e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680776802000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"ca4d7c0b-deae-4cb5-a06e-d3e6933e80cc","hasLongDescription":null,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1b8d3eca-0d2b-4484-bdb0-71f76c2d07f6","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[46.1189994,-60.1889432],[46.1189994,-60.1889432]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680415863559663,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680415863000,"zoom":18,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"2fe4356e-6bea-4db6-92ac-1d99a1061a9d","hasLongDescription":null,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1b8d3eca-0d2b-4484-bdb0-71f76c2d07f6","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[46.1189994,-60.1889432],[46.1189994,-60.1889432]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680415863932224,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680415864000,"zoom":18,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"8858da7f-2822-455c-ba46-375a5ceef336","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"dad3cba9-5b1e-4df3-89cc-75636177566f","isCollapsed":null,"description":"Theme: Resistance\nWhile one could argue that the Red River conflict is a rebellion against the Canadian government in the eyes of the Europeans, history has multiple perspectives and the Red River Resistance was not aggression, it was the protection of Métis culture and heritage. Assiniboia (Red River Colony) was a settlement along the Assiniboine and Red River (Bumsted, n.d). It was the home of the Métis whom the Canadian government sought to get rid of in favour of Anglophone settlers for colonial expansion. \n\nThe land, according to the European perspective was part of Ruperts Land but was eventually sold by the Hudsons Bay Company to the Canadian government without the consent of Métis leaders living in Assiniboia in the autumn of 1869. This clearly makes the land unceded, meaning that the land was never signed away officially by the Métis who truly owned it. In response to this, the Métis formed their own provisional government to protect themselves from an imposing dominant force. Resistance by definition means the “opposition against a hostile force,” (Merriam-Webster, n.d) and viewed more positively in compared to a Rebellion which is considered to be “resistance against an established government” (Merriam-Webster, n.d) It is clear that the Métis Nation in Assiniboia was a separate entity from Canada and cannot be defined as “resisting an established government” since there is already a Métis government in place. \n\nIn response to this, the Métis and their leaders formed a provisional government in the winter of 1869 to ensure that they will receive national sovereignty. A man named Louis Riel is known as one of these leaders, and he regarded as a hero towards the Métis resistance. He led the resistance effort against the imposing colonial forces with la survivance in mind, meaning the absolute protection of Métis language (Michif) and culture (Préfontaine & Dorion, 2003, p.5). The Canadian government however, continued to disregard Métis sovereignty by allowing land surveyors to organize the land. A land by the name of Thomas Scott was widely known for breaching the Métis community by surveying the land and given multiple chances to leave until la survivance took ahold of the people and he was tried and executed (Préfontaine & Dorion, 2003, p.28). This may be viewed as something drastic, but one must understand that the Métis were not a dominant force. They were surrounded, after the purchase of Ruperts Land by Anglophone settlers and the only way to survive was to fight back against the people who were forcing the assimilation of their culture into the dominant European one. \n\nThe settlement is now home to the city of Winnipeg, which is the capital of Manitoba. Many Métis still live in the city today, and in fact it is also home to the Manitoba Métis Federation which is the official government organization for the Métis. After fighting for the survival of their culture and language, a Métis government still exists today despite the Red River settlement becoming a settler city. It’s important to acknowledge the efforts of the Métis to protecting their identities and continuing their culture lasting today. \n\nWord Count: 500 (Not including citations) \nWorks Cited\nAuthor Unknown (ca.1890-1910). A Métis family at their camp with a Red River Cart in Manitoba [Photograph]. Canadian Library and Archives. https://recherche-collection-search.bac-lac.gc.ca/eng/home/record?app=fonandcol&IdNumber=3392788\nBumsted, J., & Foot, R. (2016). Red River Rebellion. In Encyclopedia Britannica. Retrieved March 31, 2023, from https://www.britannica.com/topic/Red-River-Rebellion\nBumsted, J. (n.d). Red River Resistance. In The Canadian Encyclopedia. Retrieved March 31, 2023, from https://www.thecanadianencyclopedia.ca/en/article/red-river-rebellion\nMerriam-Webster. (n.d). Rebellion. In Merriam-Webster Dictionary. Retrieved March 31, 2023, from https://www.merriam-webster.com/dictionary/rebellion\nMerriam-Webster. (n.d). Resistance. In Merriam-Webster Dictionary. Retrieved March 31, 2023, from https://www.merriam-webster.com/dictionary/resistance\nPréfontaine, D., & Dorion, L. (2003). The Métis Spirit of Resistance. The Métis Museum. https://www.metismuseum.ca/media/document.php/00740.Resistance.pdf","opacity":null,"text":"Resistance at the Red River Colony - Matthew Chong","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.891803,-97.135568],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680307522739517,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0982c089-5d14-4177-9ccf-6f9ef6d9522a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"efea289d-fb93-40af-bd1e-ddef5e999e63","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"4c559ee4-7b03-41f7-ac76-b8ec7aa8811a","isCollapsed":null,"description":"Theme: Unsettling \n\nThe place I chose for this research project is Banff. Banff is always known for its beautiful mountains and lakes, which also happen to be the first Canada National Park. Banff has a special place in my heart because of all the fun things I did there on a family trip when I was younger, including visiting the National Park, riding the gondola, watching the wildlife, snowboarding, and many more. Although I did not visit all the places I wanted to go, I still had a very memorable time there. Though when I was researching the traditional Indigenous places, Banff popped up. I never knew about Banff's dark history, which was also never mentioned in my trip to Banff. I was stunned because I had never thought of the dark history behind a place where I was naive to enjoy the beautiful places and fall into the perspective of the dominant narrative. \n\nFor my essay, I argued that Indigenous peoples' access to post-secondary education should be more transparent, and to remove the unsettling dominant narrative presented in the study, I believed there is a need to place Indigenous culture and language in our Canadian curriculum (Tam, 2023). The perspective of having access to education is evidently necessary, but when it comes to the three essentials in life to survive, food, water, and shelter, it really shouldn't be something they need to fight for when the land is theirs. I chose Banff as my place because it is also an example of unsettling to the daily struggle of the Indigenous People. The National Park of Banff is located within the territories of Treaty 6,7 and 8 and the Metis Homeland (History&Heritage, 2022). The National Park of Banff was formed in 1885, and it was also when they removed Indigenous people from their lands, taking over their way of living and source of survival. A policy was set shortly after the National Park was created where they excluded Indigenous peoples from the National Park and also banned them from gathering and hunting (History&Heritage, 2022). The fact that gathering and hunting were a considerable part of Indigenous people and were stripped from it easily demonstrated the unsettled dominant narratives, applying racial hierarchies and transforming lands into properties, valuing the dominant social group's interests. Although the policy changed in the last fifty years, what about before? The National Park was created in 1885, and it is 2023 now; this has caused many Indigenous peoples to resettle to other areas to live.\n\nConsequently, I believe this place has demonstrated the unsettled dominant narratives in Canada and has, once again, reminded us to look into the unheard narratives and recognize the history and uncover the endless barriers Indigenous people face and the basic things one needs, just like any of us, including food, water, shelter, and education. In conclusion, I believe tourists going to Banff should also have the opportunity to learn about Indigenous histories and acknowledge their rights and barriers that many are still facing.\n\nWord count: 500 words \n\nReferences:\n\nHistory & Heritage. Banff & Lake Louise Tourism. (n.d.). Retrieved April 3, 2023, from https://www.banfflakelouise.com/history-heritage\n\nTam, N. (2023). Research Assignment [Unpublished paper]. Geography Department, Simon Fraser University. \n\n \n","opacity":null,"text":"Banff - Natalie Tam","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[55.491762,-109.2868239],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680701828297025,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"b79d4d2d-303c-46ef-bbce-5204da6cc0b5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680702518000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"0fca9e1f-3a5c-40d3-808c-d6ec8ac2dddc","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"d6efaa9d-12f1-4878-b506-db31662f19c6","isCollapsed":null,"description":"Theme: Resilience in the wake of the pandemic \nBy: Boya Meng \n\nThe outbreak of the COVID-19 pandemic affected communities across the globe, however, the impact on Indigenous communities has been unprecedented. The findings of a review by Benji et al. (2021) revealed that the impact on Indigenous communities across Canada varied disproportionately owing to the historical structural inequalities, for instance, intergenerational trauma, systemic racism and lack of health and well-being. However, researchers have also argued that the Indigenous communities were able to ensure their resilience in these turbulent times with the help of community-led initiatives (Brant-Birioukov, 2021). Miawpukek Mi’kamawey Mawi’omi First Nation is one such Indigenous community located on the island of Newfoundland. Located at the mouth of Conne River on the south coast of Newfoundland, this community has been permanently residing here ever since 1822 (Miawpukek First Nation, 2023). This site of permanent residence was previously used as a camping site by nomadic people, however, the Miawpukek Reserve was officially recognised under the Indian Act in 1987. \n\nIn fact, ever since this official recognition and establishment of the reserve, there has been a complete transformation of the community from being a poor and isolated one to a vibrant and growing community. For instance, according to Miawpukek First Nation (2023), the community is one of the most significantly growing communities in the province of Newfoundland and Labrador. However, the outbreak of the COVID-19 pandemic and the community’s attempt to ensure resilience against all odds presents a case of how community-led initiatives can support resilience. For the members of the community living on the reserve, the outbreak of the pandemic brought the challenge of food security. As reported by Enbridge (2022), Miawpukek First Nation has been one of the communities that have conventionally been recognised with the prevalence of one of the highest food insecurity rates in the Canadian context. This was worsened by the pandemic restrictions thereby raising the food insecurity rates to unprecedented scenarios. \n\nWhile responding to this, the Newfoundland government not only facilitated the donation of raw meat by hunters to food banks, but it also extended support for the purchase of a community freezer. As reported by Enbridge (2022), the community was offered support of $30,000 so as to purchase a community freezer that could help in storing the meat reserve for the households residing on the reserve. Apart from this, the community itself led the initiative to regularly restock the freezer through donations received as well as through the distribution of meals to those households in need of it. In addition to this provision of a community freezer as a part o the government’s support in combination with the community-led initiative, what followed was several similar projects such as medicine bundles for Elders of the community, technology for supporting remote education of the students belonging to the community, support for mental well-being and cultural support, and other training programmes. \n\nFrom the example of the combined response of the government and community in wake of the pandemic, it is reasonably clear that the Indigenous communities carry a great sense of strength and resilience. Although they have been oppressed for centuries owing to colonisation, they have been working in collaboration with organisations to be resilient community. This is supported by the efforts of the members of the community displayed in turbulent times of the pandemic. Therefore, it can be deduced that the Miawpukek First Nation has come a long way from its conventional image of a poor and isolated community to a modern and resilient community. \n\n\nReferences: \nBenji, J., Tomasky, G., Kaufman, K., & Miles, R. (2021). Impacts of COVID-19 on Indigenous Communities in Canada. The Health & Fitness Journal of Canada, 14(4), 22-34.\n\nBrant-Birioukov, K. (2021). Covid-19 and In (di) genuity: Lessons from Indigenous resilience, adaptation, and innovation in times of crisis. Prospects, 51(1-3), 247-259.\n\nEnbridge (2022). ‘Brilliance and ingenuity’ that transform Indigenous communities. Retrieved April 2, 2023 from: https://www.enbridge.com/Stories/2022/October/Indigenous-Peoples-Resilience-Fund-helps-Nations-recover-rebuild-from-COVID\n\nMiawpukek First Nation (2023). Miawpukek First Nation. Retrieved April 2, 2023 from: https://mfngov.ca/about/\n","opacity":null,"text":"Miawpukek Mi’kamawey Mawi’omi First Nation on the south coast of Newfoundland","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[47.864068,-55.757645],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680414335111405,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"47a2c82a-7e9f-44d8-825e-1cca2b77f13d","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680415176000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"a13e515e-8805-4716-8ef8-aaf0fc7d82db","hasLongDescription":null,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1b8d3eca-0d2b-4484-bdb0-71f76c2d07f6","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[46.1189994,-60.1889432],[46.1189994,-60.1889432]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680415864157003,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680415864000,"zoom":18,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"5343d64c-1e8c-43f4-bfe8-f7578218ca18","hasLongDescription":null,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1b8d3eca-0d2b-4484-bdb0-71f76c2d07f6","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[46.1189994,-60.1889432],[46.1189994,-60.1889432]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680415864394681,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680415864000,"zoom":18,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"239f2f02-7bed-48e6-aa0c-cdcb80cf19a6","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bda11c5c-aadf-426b-bff4-36dc6251df7e","isCollapsed":null,"description":"Alicja Cichecki\nTheme: Resistance\n\nThe 1990 Oka Crisis was a land dispute between the Canadian municipality of Oka and the Mohawk settlement of Kanesatake. On July 11, 1990, the Oka municipality in Quebec planned to build a housing development and a golf course on what the Mohawk considered to be sacred burial grounds. Unaware of the development, the Mohawk tribe protested to it and erected barriers to halt construction. A section of a wider region that the Mohawk people believed to be their ancestral homeland and which they never ceded to the Canadian government made up the territory in question. The Mohawk people said that because the territory in question was a graveyard, it had been taken from them without their consent. To keep the construction workers out of the area, they constructed barricades on July 11. Due to the historical backdrop of Indigenous peoples in Canada, the abuses of Indigenous sovereignty and land rights, and the influence of the protests on Indigenous activism, the demonstrations during the Oka Conflict were a form of resistance. As a form of opposition against the expansion of a golf course onto their ancestral land and the ensuing destruction of a historic burial place, the Indigenous Mohawk people of Kanesatake and Kahnawake organised the demonstrations during the Oka Conflict. The Mohawk people perceived this as a violation of their sovereignty and an infringement on their rights as Indigenous peoples. Since they aimed to end the Canadian government's colonial authority and defend Indigenous peoples' rights to self-govern their own lands and resources, the Oka Crisis demonstrations were an act of resistance. Additionally, rather than being a one-time incident, the Oka War was a part of a larger pattern of Indigenous peoples' resistance in Canada and other nations. In other words, the Oka demonstrations were a form of resistance that allowed various indigenous groups to jointly express themselves. Also, the demonstrations were a form of resistance against the existing colonial power systems, which frequently put the rights of poor populations below those of capital accumulation. In the end, the protests during the Oka Crisis may be seen as a form of resistance since the Kanesatake people planned them to challenge the legitimacy of the Canadian government and assert their rights to self-govern their own lands and resources. The continuous struggle for land rights and self-determination in Canada, as well as Indigenous resistance to colonisation, are powerfully symbolised by the Oka Conflict. This assignment is crucial for both Canada and us GEOG students since it is our duty as Canadian citizens to understand our past and own our mistakes in order to get better.","opacity":null,"text":"Oka Crisis","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4666848,-74.0851654],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680810061761203,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0a3d52d4-c4ac-42a8-b7fa-6e3cddb2bc6e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680810155000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"a290635e-cb3e-4201-af87-1ce199a3ebf9","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1b8d3eca-0d2b-4484-bdb0-71f76c2d07f6","isCollapsed":null,"description":"\nName: Ravina Manhas\nTheme: Resilience\n\n\n\t Throughout Canadian history, Indigenous education has been conducted by federal and provincial government authorities through top-down, non-collaborative approaches, often with the goal of assimilating Indigenous peoples into European beliefs systems (Vowel, 2016, p. 306; Madden, 2015, p. 1-2). Consequently, Canadian educational institutions have been seen as simultaneously constructing and upholding colonial processes and multiple opressions (Madden, 2015, p. 2). \n\n\t However, in 1999, the federal government, the Nova Scotian government, and Mi’kmaq communities collaborated and signed the Mi’kmaq Education Act, which gave Mi’kmaq communities greater control over their on-reserve education programs. They were subsequently able to incorporate their own pedagogy and culture into their schools, and were able to collaboratively serve their communities’ needs via the Mi’kmaw Kina’matnewey, an education authority. \n\n\t As the Mi’kmaw Kina’matnewey serves about twelve schools, I pinned the location the authority seems to be based out of: Membertou Place, in Nova Scotia. Overall, the successful examples of the Mi’kmaw Kina’matnewey and the Mi’kmaq Education Act are instances of resilience against Canadian/colonial educational institutions, and demonstrate the necessity for collaboratively creating educational programs that are informed by Indigenous self-governance, pedagogy, and cultural needs in Canada.\n\n\tAcross Canada, federal underfunding of on-reserve education/schools (among many things) has left significant gaps between them and off-reserve programs, as well as between Indigenous and Canadian educational outcomes (Vowel, 2016, p. 306; O’Donnell & Perley, 2016, p. 476). For instance, on-reserve high-school non-completion rates are around sixty-one percent, while only thirteen percent of Canadians do not have a high school diploma (Vowel, 2016, p. 306). Despite the chronic underfunding and gaps between Indigenous peoples on reserves and Canadians, reserves are noted to be areas of resilience, where Indigenous peoples can practice their cultures and thrive despite attempts to assimilate them (Vowel, 2016, p. 293). \n\n\tThis resilience can be seen via the Mi’kmaq Education Act and the Mi’kmaw Kina’matnewey, which are successfully based on greater Indigenous self-governance and the incorporation of Indigenous pedagogy (based off Mi'kmaq cultural needs). For instance, after gaining control over their own on-reserve education and creating pedagogical programs based off their own cultural and community needs, the graduation rate in Mi’kmaw Kina’matnewey's schools skyrocketed to eighty-eight percent, far exceeding the national on-reserve rate and even the non-Indigenous national average (Vowel, 2016, p. 308). In this way, Mi’kmaq Education Act and the Mi’kmaw Kina’matnewey represent resilience: despite colonial impositions and having to work within federal structures, Mi’kmaq communities in Nova Scotia were able to collaboratively create their own educational frameworks, and use them to help revitalize their cultures.\n\nWordcount: 422\n\n\n\nReferences\n\nMi'kmaw Kina'matnewey, (n.d.). About Us: Mi'kmaw kina'matnewey. https://www.kinu.ca/about-us \n\nMadden, B. (2015). Pedagogical pathways for Indigenous education with/in teacher education. \tTeaching and Teacher Education, 51, 1–15. https://doi.org/10.1016/j.tate.2015.05.005\n\nVowel, Chelsea (2016). Indigenous Writes: A Guide to First Nations, Métis, & Inuit Issues in \tCanada [eBook edition]. Highwater Press.\n\n\n","opacity":null,"text":"Indigenous Eduation: the Mi’kmaw Kina’matnewey/Mi'kmaq Education Act ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[46.119003,-60.188948],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680415845533418,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"c019c3af-41f1-41de-b1b6-6d3ec08fc393","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680417948000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"c2c2435e-b3c1-4a79-a046-cd054ac672b6","hasLongDescription":null,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1b8d3eca-0d2b-4484-bdb0-71f76c2d07f6","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[46.1190069,-60.1889539],[46.1190069,-60.1889539]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680415862779471,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680415863000,"zoom":18,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"64517b04-bb95-49c2-a535-defcfe0fa883","hasLongDescription":true,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1b8d3eca-0d2b-4484-bdb0-71f76c2d07f6","isCollapsed":null,"description":"\t Throughout Canadian history, Indigenous education has been conducted by federal and provincial government authorities through top-down, non-collaborative approaches, often with the goal of assimilating Indigenous peoples into European beliefs systems (Vowel, 2016, p. 306; Madden, 2015, p. 1-2). Consequently, Canadian educational institutions have been seen as simultaneously constructing and upholding colonial processes and multiple oppressions (Madden, 2015, p. 2). \n\n\t However, in 1999, the federal government, the Nova Scotian government, and Mi’kmaq communities collaborated and signed the Mi’kmaq Education Act, which gave Mi’kmaq communities greater control over their on-reserve education programs. Through the Mi’kmaq Education Act, Mi’kmaq communities in Nova Scotia were able to have greater control over their educational affairs. They were subsequently able to incorporate their own pedagogy and culture into their schools, and were able to collaboratively serve their communities’ needs via the Mi’kmaw Kina’matnewey, an education authority. \n\n\t As the Mi’kmaw Kina’matnewey serves about twelve schools, I pinned the location the authority seems to be based out of: Membertou Place, in Nova Scotia. Overall, the successful examples of the Mi’kmaw Kina’matnewey and the Mi’kmaq Education Act are instances of resilience against Canadian/colonial educational institutions, and demonstrate the necessity for collaboratively creating educational programs that are informed by Indigenous self-governance, pedagogy, and cultural needs in Canada.\n\n\t Across Canada, federal underfunding of on-reserve education (among many things) has left significant gaps between it and off-reserve programs, as well as between Indigenous and Canadian educational outcomes (Vowel, 2016, p. 306; O’Donnell & Perley, 2016, p. 476). For instance, on-reserve high-school non-completion rates are around sixty-one percent, while only thirteen percent of Canadians do not have a high school diploma (Vowel, 2016, p. 306). Despite the chronic underfunding and gaps between Indigenous peoples on reserves and Canadians, reserves are noted to be areas of resilience, where Indigenous peoples can practice their cultures and thrive despite attempts to assimilate them (Vowel, 2016, p. 293). \n\n\t This resilience – based on the success of greater self-governance and the incorporation of Indigenous pedagogy (based off cultural needs) - can be seen via the Mi’kmaq Education Act and the Mi’kmaw Kina’matnewey. For instance, after gaining control over their own on-reserve education and creating pedagogical programs based off their own cultural and community needs, their graduation rate skyrocketed to eighty-eight percent, far exceeding the national on-reserve rate and even the non-Indigenous national average (Vowel, 2016, p. 308). In this way, Mi’kmaq Education Act and the Mi’kmaw Kina’matnewey represent resilience: despite colonial impositions and federal structures, Mi’kmaq communities in Nova Scotia were able to collaboratively create their own educational frameworks, and use them to help revitalize their cultures.\n\nWordcount: 428\n\n\n\n\n\n\nReferences\n\nMi'kmaw Kina'matnewey, (n.d.). About Us: Mi'kmaw kina'matnewey. https://www.kinu.ca/about-us \n\nMadden, B. (2015). Pedagogical pathways for Indigenous education with/in teacher education. \tTeaching and Teacher Education, 51, 1–15. https://doi.org/10.1016/j.tate.2015.05.005\n\nVowel, Chelsea (2016). Indigenous Writes: A Guide to First Nations, Métis, & Inuit Issues in Canada [eBook edition]. Highwater Press.\n","opacity":null,"text":"Indigenous Education - Mi’kmaw Kina’matnewey/Mi'kmaq Education Act","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[46.1189994,-60.1889432],[46.1189994,-60.1889432]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680415864611180,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680416607000,"zoom":18,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"b4a7b578-04af-4b9b-bf9f-55ed41230349","hasLongDescription":null,"icon":null,"locked":true,"type":"Text","radiusDisplayAngle":90,"textStyle":"regular","size":null,"strokeOpacity":null,"position":[48.25560051133643,-55.68545503812421],"strokeWidth":null,"author":"d6efaa9d-12f1-4878-b506-db31662f19c6","isCollapsed":null,"description":null,"opacity":null,"text":"Boya Meng","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[48.0465512,-57.0080435],[48.0465512,-54.3628666],[48.4637985,-54.3628666],[48.4637985,-57.0080435],[48.0465512,-57.0080435]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":0,"routeMode":null,"ordering":1680415690681557,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680415733000,"zoom":5.447,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":1.0690938106721748},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"0f8d5d23-e4c4-47ab-b928-be7cf37c21d2","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"aa261f0a-c8ee-4835-b3a3-8d28134c8b06","isCollapsed":null,"description":null,"opacity":null,"text":"Chinatown","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.429392,-123.367616],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680653045961178,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680653046000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"60329907-bd0c-4e78-ba65-3ae71bea820d","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"aa261f0a-c8ee-4835-b3a3-8d28134c8b06","isCollapsed":null,"description":"Chinese-Canadian Strike Against Poll Tax Hanah Leung \nTheme: Resistance \nCoordinates: 500 Fisgard St, Victoria, BC V8W 1R4 \n\nChinese Canadians were resistant to the Canadian government as shown through their strikes against discriminatory laws, unions for the right to vote, and their push for reparations of the Chinese Head Tax. \n\nThe completion of the Canadian Pacific Railway in 1895 left many Chinese Canadians jobless and searching for new work. White Canadians feared that the influx of aspiring workers would threaten their jobs. Hence, while many chose to return to China and Hong Kong, Chinese workers who remained in Canada were forced to deal with discriminatory Canadian laws. Amongst the most notable was the Chinese Head Tax, which, at its height, required Chinese Canadians to pay $500 to stay in Canada. In September 1878, the Government of British Columbia introduced yet another poll tax, which required Chinese Canadians living in British Columbia to pay $10 every three months to continue working in the country. Furthermore, the City of Victoria hired Noah Shakespeare, a known anti-Asian racist, to collect any belongings from any Chinese Canadians who refused to pay the tax. Due to this discrimination, 200 Chinese Canadian Victoria residents refused to work resulting in many industries such as hotels, laundromats, and restaurants being unable to operate. In response to five days of strike action, Victoria disbanded the law, and Shakespeare resigned. The Chinese Strike against poll tax would mark the first of many attempts by Chinese Canadians to achieve equal pay and treatment in Canada. \n\nCurrently, Victoria Chinatown is home to a thriving Chinese community speaking a variety of Chinese languages and dialects. The town was officially recognized as a National Historic Site of Canada in 1995. Regarding human rights, the Supreme Court of British Columbia recognized the Chinese poll tax as unconstitutional, and the Canadian Government dissolved the Chinese Head Tax on July 1, 1927. \n\nVictoria's Chinatown is an example of resistance because it is a location where Chinese Canadians did a successful strike that changed the Canadian legislature. Chinese Canadians' refusal to work informs the government of both the impact and importance that Chinese Canadians have on the daily lives of Canadians. The work they provide is worth noting and is something White Canadians cannot live without as shown by the veto of the poll tax law. The poll tax strikes conducted by Chinese Canadians in Victoria show the community's resistance against discriminatory laws created by the Canadian government and their proactive fight for their rights as Canadian citizens. (Word Count: 402) \n\nReferences: \nLo, M. J., & An, G. (2022, March 11). Victoria Chinatown. The Canadian Encyclopedia. Retrieved April 3, 2023, from https://www.thecanadianencyclopedia.ca/en/article/victoria-chinatown \nNg, W. (2020, December 21). Early Chinese worker militancy in BC. Our Times. Retrieved April 3, 2023, from https://ourtimes.ca/article/early-chinese-worker-militancy-in-bc \nAsian Canadian Working Group. (n.d.). Chronology of victoria's chinatown. Chronology of Victoria's Chinatown | Victoria's Chinatown. Retrieved April 3, 2023, from https://chinatown.library.uvic.ca/index.htmlq%3Dchronology.html \nAustralian Photos. (2016). Chinatown (VICTORIA) [Photograph]. Flickr. \nhttps://www.flickr.com/photos/148512864@N08/40825413902/in/photolist-25cAVdA-bF38es-bTWSKc-bTWTtk-4Yhsi6-4YmMyY-4YhtLP-TaZjko-pRjmA-4QTFAD-a9SDaq-8ftseY-4YmHDh-RBxqg9-2kQxNUD-eh2Dm-Kgoc71-2djdYbR-shSGgq-TdpaZe-29xXQd-FEBgre-vEbSc-nX215R-MYWQd-brzUFf-brzTFQ-brzUed-nDK6bb-3gMMoG-9us2A2-a9PR5a-6S9o17-2ahkXzQ-D3QzU-5qCagX-5qC9rv-7EzVdZ-2uRzFH-2uRzq4-86EJnz-yMZxqS-2Bqqvj-2nvrrYh-6S5ihn-cL6Yef-LPsC5v-ory4Vm-6TgVmW-2Bqpm7/ \n\n","opacity":null,"text":"Chinese-Canadian Strike Against Poll Tax - Hanah Leung","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.429394,-123.367625],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680653147378724,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"1bff8708-3d74-4655-b6b2-7705ba783017","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680743669000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"78aee532-892d-4d05-b50a-a7edff7606ae","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c301edbc-fd6e-42ac-9d5e-cb97af84c76d","isCollapsed":null,"description":"Theme: Resistance and Resilience \nRacine Vs Woods 1983 involves a case between an Indigenous mom, her child and non- Indigenous family named the Racine's.This case is about an Indigenous woman named Linda Woods who is a survivor from the sixties scoop who attempted to get her daughter Leticia Woods back from the Racine's at the Supreme Court Of Canada. A little bit about Linda Woods is that she suffered from alcoholism and was involved in an abusive relationship. Due to her circumstances, she was unable to take care of her daughter, Leticia Woods. She was later placed in a foster home where she was adopted by a non-indigenous family, the Racine’s. Linda Woods eventually recovered from her addiction, left her abusive relationship, and got an education. Despite the fact that Linda Woods did not have a favorable living circumstance, she was able to change her living situation so she could get her Leticia back. In other words, Linda Woods showed a form of resistance because not only did she change her living circumstances, she went up against the supreme court of Canada to get her child back. In addition to this, the court was not in favor of Linda Woods, they believed that the Racine’s determined that Leticia Woods was already bonded by the Racine’s and implied that attachment is far more important than understanding about her heritage and culture. Heritage and culture was something that Linda Woods could teach to her child to help her understand her identity. In spite of Linda Woods knowing the court was against her side, she still was willing to go through the case. This was another form of how Leticia Woods showed resistance against the Racine’s and the Supreme Court Of Canada. Next, Leticia Woods showed a form of resilience because despite the fact she was adopted and given up multiple times by various families and even at one point lost her identity. She stayed resilient because later in Letica’s life in spite of losing her identity, she began to heal and started to learn more about cultural identity.(Koeman, 2019).The Canadian Justice system should find ways to support Indigenous people when dealing with their cases such as Racine Vs Woods because Indigenous people are more likely to face police violence, threats on taking land away from them, overrepresented for crime and face unjust in the Canadian justice system. The court system continues to overrepresent Indigenous people for crime and not handling their case properly.(Tariq, 2022). For example, the court not providing Linda Woods the chance to get her daughter back or ignoring the fact that culture and heritage is not important. When failing to protect Indigenous people in the Canadian justice system, it further puts a strain on the relationship between Indigenous people and the Canadian government and people lose faith in the system. Due to the unfortunate circumstance that Letica and Linda Woods had to face. They showed resistance and resilience against the Supreme Court Of Canada.\n\nWord Count: 495 \n\nWorks Cited\nTariq, T. (2022, March 18). How the Canadian Justice System Works Against Indigenous Peoples. Spheres of Influence. https://spheresofinfluence.ca/canadian-justice-system-indigenous-peoples\nMincher, L. (2019, September 11). Racine v. Woods - Rethinking the Importance of Culture and Heritage - Mincher Koeman. Mincher Koeman. https://familylawyerab.com/child-custody/racine-v-woods-rethinking-the-importance-of-culture-and-heritage/\nSystemic racism: What it looks like in Canada and how to fight it? | VPFO | UBC. (n.d.). https://vpfo.ubc.ca/2021/03/systemic-racism-what-it-looks-like-in-canada-and-how-to-fight-it/\nChoate, P. (2020, December 30). Rethinking Racine v Woods from a Decolonizing Perspective: Challenging the Applicability of Attachment Theory to Indigenous Families Involved with Child Protection. Mymru. https://www.academia.edu/44802434/Rethinking_Racine_v_Woods_from_a_Decolonizing_Perspective_Challenging_the_Applicability_of_Attachment_Theory_to_Indigenous_Families_Involved_with_Child_Protection\nMincher, L. (2019b, September 11). Racine v. Woods - Rethinking the Importance of Culture and Heritage - Mincher Koeman. Mincher Koeman. https://familylawyerab.com/child-custody/racine-v-woods-rethinking-the-importance-of-culture-and-heritage/\n","opacity":null,"text":"Racine Vs Woods- Siti Yasmin Nur Saidy","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.887491,-97.146861],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680490239044999,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"c831d608-5030-4beb-aa7e-b43374429f41","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680494830000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"6c2e98ad-6347-496f-99c6-adb492fca417","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"144b6dc1-d952-480a-bfbf-40b2a6a5318b","isCollapsed":null,"description":"Theme: Resistance\n\nThe stereotype of the “Drunken Indian” produces direct consequences in the treatment of Indigenous people in healthcare. In 2008, a 45 year-old Indigenous man named Brian Sinclair was sent by a doctor to Winnipeg’s Health Sciences Centre in order to have a catheter changed. After sitting in the waiting room for 34 hours, Sinclair tragically passed away. An inquest that was launched after his death revealed that “health-care workers from the hospital said they'd assumed Sinclair was drunk and sleeping it off” (Geary, 2017). The “Drunken Indian” stereotype led Sinclair to become invisible to hospital staff, resulting in his death. This inquest was not completed until 2014, 6 years after Sinclair’s death and had no mention of how staff members' racism interfered with his treatment. In response to this, Dr. Mary Jane Logan McCallum, Emily Hill, Dr. Annette J. Browne, Dr. Josée Lavoie, and Dr. Barry Lavelée formed the Brian Sinclair Working Group. The Working Group demonstrates resistance to the institutional mistreatment of Indigenous people in healthcare by releasing their own interim report in 2017 titled \"Out of Sight\". This report includes recommendations to require anti-racism training for healthcare workers, implementing individual investigations to racist complaints, an annual grading system from Indigenous people about the healthcare treatment they receive in Manitoba, and implementing anti-racism curriculums for health professional schools (McCallum et al., 2017). Unfortunately, as with many Indigenous groups who speak up against racist injustice, not much has been done to listen to their report. They have not let this silence them, as they have continued to show resistance with their involvement in studying The National Inquiry into Missing and Murdered Women and Girls, the Truth and Reconciliation commission, and the inquiry into the death of Joyce Echaquan (Statement from the Brian Sinclair Working Group, 2021). They have been outspoken in highlighting the lack of governmental action in regards to the missing and murdered Indigenous women and girls, and in highlighting the Canadian government and population’s lack of care for healthcare-related injustices. Dr. Mary Jane Logan McCallum of the Working Group states that “... we have not been short of better ways of living together in Canada. Rather, we are short on will to do so” (Statement from the Brian Sinclair Working Group, 2021). Here, McCallum is applying pressure to the fact that Canada has the resources and guidance available to implement institutional improvement in regards to the treatment of Indigenous people, but there is a widespread lack of effort from the government and from the general population. Overall, while Brian Sinclair’s unjust death was the initial incident that motivated the formation of this group, the Brian Sinclair Working Group has continued to demonstrate resistance by exposing racism in healthcare, demonstrating how it affects Indigenous patients and what procedures can be implemented in order to prevent this deadly cycle of mistreatment from repeating itself in the future. \nWord Count: 466\n\nWorks Cited:\n\nGeary, A. (2017, September 18). Ignored to death: Brian Sinclair's death caused by racism, \ninquest inadequate, group says. CBC. https://www.cbc.ca/news/canada/manitoba/winnipeg-brian-sinclair-report-1.4295996\nMcCallum, M., Hill, E., Browne, A., Lavoie, J., Lavelée, B. (2017, September). Out of Sight. \nThe Brian Sinclair Working Group. \nhttps://www.dropbox.com/s/wxf3v5uh2pun0pf/Out%20of%20Sight%20Final.pdf?dl=0\nStatement from the Brian Sinclair Working Group. (2021, June 7). ABORIGINAL LEGAL \nSERVICES. \nhttps://www.aboriginallegal.ca/news-and-updates/statement-from-the-brian-sinclair-work\ning-group\n","opacity":null,"text":"The Formation of the Brian Sinclair Working Group - Olivia Delisle","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.9034543,-97.156625],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680490256490185,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"81a285bd-9b4b-4696-aae9-b7773a425a1b","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680491103000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"cdc22300-d56d-4cb6-be48-c928799fd443","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c301edbc-fd6e-42ac-9d5e-cb97af84c76d","isCollapsed":null,"description":null,"opacity":null,"text":"803 Village Drive","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.252759,-122.7378022],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680490294256258,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680748183000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"f594387f-7c22-431a-ae82-78dd0ab9accc","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bad34c22-dc61-4fd7-ada9-09b4379f3652","isCollapsed":null,"description":"Theme: Resistance \n\nThe MMIWG epidemic in Canada is a painful and tragic example of systemic violence against Indigenous women and girls, it is also a powerful example of resistance. Resistance in this scenario refers to how Indigenous women and girls resist colonialism and oppression through activism and advocacy. For this project, I will argue how the MMIWG epidemic is an example of resistance. \n\nHighway 16 from Prince Rupert to Prince George which is 725 km, is nicknamed the Highway of Tears, after the MMIWG who have been murdered or gone missing (Highway of Tears, n.d). We do not know the full extent of the statistics of women and girls who have been murdered or gone missing on the Highway of Tears. According to Sabo, \"British Columbia has the highest rate of unsolved murders of Indigenous women and girls in Canada\" (2016). It is not a new issue or phenomenon. The Highway of Tears first recognized/acknowledged victim which was included in the E-PANA investigation, was back in 1969 named Gloria Moody, and the most recently recognized victim which was included in the E-PANA investigation was back in 2006 named Aielah Saric-Auger (Sabo, 2016). Despite the murders and disappearances dating back to the late '60s, it was only in 2015 the government launched an inquiry into the topic (Sabo, 2016). The Highway of Tears is an example of resistance because through activism and advocating for justice and accountability, Indigenous women and girls are shedding light on the topic of MMIWG. \"Some argue that socio-economic inequalities limit the resources available to fund searches and awareness campaigns. Others contend that systemic racism, as well as lack of knowledge about Indigenous issues, prevents proper investigations into these cases\" (Sabo, 2016). It is a great example of resistance because the justice system has let them down. Despite the justice system's and the government's failure to address the violence that has occurred not just on this 725 km stretch of highway but throughout the rest of Canada as well, Indigenous women and girls are still resisting and ensuring they are doing their best to change what happens that puts Indigenous women and girls in a position where they go murdered/missing. The Highway of Tears is a powerful symbol of resistance to the MMIWG epidemic. The theme of resistance is demonstrated by the demand for justice/accountability, as well as calling for systemic change to be made that addresses not just surface-level issues but the root causes of the MMIWG crisis. \n\nREFERENCES (SCROLL DOWN, there is an issue with formatting links)\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nREFERENCES\nHighway of Tears. (n.d.). Retrieved March 31, 2023, from \nhighwayoftears.org\n\nSabo, G. (2016). Retrieved March 31, 2023, from \nhttps://www.thecanadianencyclopedia.ca/en/article/highway-of-tears\n\n\nWord Count: 413","opacity":null,"text":"Highway of Tears: MMWIG - Azita Teimouri","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.294054,-130.351104],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680293671709608,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ca2eda99-7d62-4adc-b975-815d32d0f89f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":false,"id":"9fa1c06b-feeb-47bf-a66f-c2f6e460de58","hasLongDescription":false,"icon":null,"locked":true,"type":"Path","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":1,"author":"ea36d102-c430-476b-9c6b-3b9dcd71ee03","isCollapsed":null,"description":null,"opacity":null,"text":"","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[58.453682,-78.112428],[74.697029,-94.840851]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":"DRIVING","ordering":1680460959104695,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680698135000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d5d8b185-c500-4e74-b2ad-0d16bf6e782f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1cb871cb-d942-4e77-a871-a2ede610ed61","isCollapsed":null,"description":"Theme: Resistance\n\nThe Yinka Dene Alliance presents the ongoing theme of resistance, by depicting the struggle for rights and freedoms for Indigenous communities throughout Canada, the Alliance conveys the importance and value of the traditional land belonging to First Nations in Canada.\n\nThe Yinka Dene Alliance was formed by the six nations: Nadleh Whut’en, Nak’azdli, Takla Lake, Saik’uz, Wet’suwet’en and Tl’azt’en First Nations to provide a united front and form a resistance against the Northern Gateway Pipeline. The Pipeline would extend from Bruderheim, Alberta to Kitimat, British Columbia and cross several hundred bodies of waters, streams, rivers, etc, consequently if an oil spill or pipe leak were to occur, it would devastate the surrounding environment and traditional land around it (Clogg et al., 2016). The land on which the Alliance resides on is sacred and they plan to nurture it for many future generations to come, and the pipeline will prevent that by destroying the land instead. Kitimat acted as a prominent place for the Yinka Dene Alliance as several protests and rallies would be held in the city. Public hearings concerning the Pipeline project would also take place in Kitimat. Kitimat acted as a significant role in the plans of the Pipeline Project as the port established by Kitimat would be used to transport oil to other countries as well. \n\nFurthermore, the alliance exemplifies resistance through itself. The Alliance is an act of protest and demonstrates the surrounding nations protest to the Pipeline project. Due to the strength of their alliance, several protests were also formed to exhibit their feelings of refusal, due to this a petition was established against the project and would gain notoriety across Canada as thousands of people from all parts of Canada would sign, this would also include other First Nations, several politicians and more (Louie et al., 2013). This was important as the Northern Gateway project was just one of many projects across Canada that had intended to be built without the consent of the First Nations, so the fact that thousands of Canadians had supported it was huge.\n\nTo add on, the Yinka Dene Alliance would also propose a law that would gain support from Indigenous communities across B.C. as it would protect the traditional lands of each First Nations and prevent future pipeline and tar projects from occurring without consent, this was known as the \"Save the Fraser\" declaration. This is also seen to be another form of resistance as the Alliance would prevent similar projects by creating a law and petitions. \n\nTotal: 419 words\n\nClogg, J., Askew, H., Kung, E., & Smith, G. (2016). Indigenous legal traditions and the future of environmental governance in Canada. Journal of Environmental Law and Practice, 29, 227. \n\nLouie, M., Pierre, R., Ogen, K., Thomas, S., Abraham, D., & Sam, F. (2013, May 8). Yinka Dene Alliance: Time for Enbridge to give up on Northern Gateway. Retrieved March 12, 2023, from http://carriersekani.ca/yinka-dene-alliance-time-for-enbridge-to-give-up-on-northern-gateway/ \n\nSteel, D. (2012). The Yinka Dene Alliance, a group of British Columbia First Nations... Ammsa.com. Retrieved February 19, 2023, from https://www.ammsa.com/publications/windspeaker/yinka-dene-alliance-group-british-columbia-first-nations \n\nImage: https://warriorpublications.wordpress.com/tag/yinka-dene-alliance/\n\n\n","opacity":null,"text":"Kitimat - The Yinka Dene Alliance - Jasleen Aujlay","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.0510311,-128.634282],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680490161945506,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"cc171a47-73ae-4398-89c8-8b4ba1e420fb","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680494819000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"2431140c-a512-4ea3-a2c7-c968b8f2ec06","hasLongDescription":false,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ea36d102-c430-476b-9c6b-3b9dcd71ee03","isCollapsed":null,"description":null,"opacity":null,"text":"Resolute - Inuit Relocation - Trisha Cochrane","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[74.697029,-94.840851],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680460915120763,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680470583000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"ca35653e-0fe6-4aef-90df-0011ec7bf3af","hasLongDescription":false,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ea36d102-c430-476b-9c6b-3b9dcd71ee03","isCollapsed":null,"description":null,"opacity":null,"text":"Grise Fiord - Inuit Relocation - Trisha Cochrane","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[76.418772,-82.901525],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680460773195556,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680470585000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"87332684-c812-42df-a8cc-759d31903931","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"52310227-e635-4247-bfe3-7831352ca461","isCollapsed":null,"description":null,"opacity":null,"text":"Winnipeg","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.8949841,-97.1382792],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680330607627912,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680501439000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d9e23ab9-bdda-4d8d-8c61-bf4d5176e79f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1fdd22ce-7451-456c-a341-dbd92fae4b82","isCollapsed":null,"description":"By: Rachel Chan \nTopic: resilience\n\nThroughout the pandemic many Indigenous communities faced bias and a lack of healthcare facilities to properly nurse or care for individuals. Despite enduring an entire pandemic without the assistance from the government, Indigenous communities remained resilient. While Covid-19 pandemic has heavily affected the way of living and quality of life amongst the Indigenous community, resilience has helped Indigenous individuals assert their identity and adapt to adversity because they have shown the flexibility to change and thrive when facing disparities and challenges. Specifically the Nunavummiut youth found multiple ways to stay resilient in spite of health restrictions. According to a researcher names Alaina Thomas who conducted research on the nunavummiut youth, she suggest that “resilience is centered on relationships and communication among friends and family, being on the land, forging strong communities, connecting to Inuit culture, and keeping busy” (Thomas A, 2022). Moreover, another author named Carly Heck who conducted research on the pandemic impacts on Indigenous youth and children also discuss how local and national organizations have created COVID-19 text resources, some available in traditional languages, for Indigenous young people and families that contain information about self-care, healthy relationships, parenting skills, on-the-land learning and staying connected safely” (Carly Heck, 2021). In summary, one method for Indigenous youths to remain resilient would be to stay interconnected with their culture, friends and family who are able to provide social support and mental stability. Furthermore, language barriers are also factors that should have been taken into consideration by the Canadian government when providing medical assistance. In addition, Allyson Kelley who is the author of an article which researches on the COVID-19 impacts on culturally based programs, she provides different aspects on how to stau culturally resilient through ““culture-based programs that incorporate spirituality (healing), youth-adult mentorships, peer-counseling strategies (youth helping youth), creating safe and sacred opportunities that allow Native youth to break the unhealthy cycles of historical trauma” (Allyson Kelley, 2020). In conclusion, maintaining proper relationships with friends and family as well as seeking reliable support when needed is the proper factor to be socially and culturally resilient without proper aid from government officials. \n\nWord count: 350\n\nHeck, C., Eaker, M., Cobos, S., Campbell, S., & Carnevale, F. A. (2021). Pandemic Impacts for Indigenous Children and Youth Within Canada: An Ethical Analysis. Young (Stockholm, Sweden), 29(4), 381–398. https://doi.org/10.1177/11033088211032791\n\nKelley, A., Small, C., Milligan, K., & Charani Small, M. (2022). Rising Above: COVID-19 Impacts to Culture-Based Programming in Four American Indian Communities. American Indian and Alaska Native Mental Health Research, 29(2), 49–62.\nhttps://doi.org/10.5820/aian.2902.202//2.49\n\nRichmond, C., Smith, V. A., Bourassa, C., Matthews, C. C., Duhamel, K. R., Keewatin, M., King, M., Mushquash, C., King, A., Oakes, N., Redsky, D., Richardson, L., Rowe, R., Snook, J., &amp; Walker, J. (2020, December 11). COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories | The Royal Society of Canada. Retrieved February 22, 2023, from \nhttps://rsc-src.ca/en/research-and-reports/covid-19-policy-briefing/indigenous-health-and-wellness/covid-19-and-indigenous \n\nThomas, A., Bohr, Y., Hankey, J., Oskalns, M., Barnhardt, J., & Singoorie, C. (2022). How did Nunavummiut youth cope during the COVID-19 pandemic? A qualitative exploration of the resilience of Inuit youth leaders involved in the I-SPARX project. International Journal of Circumpolar Health, 81(1), 2043577–2043577. https://doi.org/10.1080/22423982.2022.2043577\n\n","opacity":null,"text":"Nunavummiut Youth and mothers","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[66.513488,-101.773851],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680500053235190,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ad490301-e7f4-47fc-8e85-02abc9e95165","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504113000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"8b6760a8-246f-4227-ae90-b3959674396a","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"047f2d20-c8b5-4102-8386-19e72055a65d","isCollapsed":null,"description":"Tea Dervari \nTheme - Unsettling\n\nThe Gentrification of Metro Vancouver is a textbook example of modern day unsettling because it displaces people from their long term homes, it forces people to move away from their communities in order to find affordable housing, and it instills emotional stressors that are experienced by those who have been subject to such unsettling in past generations.\nAs a lifelong resident of Vancouver, I felt like this was important topic for me to research because of the personal connections that I and many other Vancouverites have to this topic. In this past generation we have experienced the housing market shift so drastically that people can no longer afford to live here. This is due to the intense levels of gentrification - the process of tearing down older, usually affordable housing to make way for new developments which are much more expensive and drive up the overall cost of land in the area - that the greater Vancouver area has undergone in recent decades. (Ley & Dobson, 2007)\nThis is a form of unsettling because people are forced to relocate further out of communities which they have lived in for years, decades even, and move further out geographically just to find a roof over their head. (Jones & Ley, 2016) Therefore, it negatively impacts long term residents of Vancouver, especially those who are low income and from marginalized communities. (Jones & Ley, 2016)\nAnother crucial point to gentrification in Metro Vancouver is that a lot of it is occurring along rapid transit routes, such as the skytrain corridor. (Jones & Ley, 2016) Being that skytrains are a great form of accessibility for people who do not or cannot drive, this is really harmful to non-drivers. It adds a whole other layer of financial and accessibility issues because residents forced to move away from rapid transit which they rely on may now have to either buy a car, or spend money on taxis/ubers if they cannot drive and need to get to places.\n It is important that we combat this problem because it has gotten too far out of hand. At the end of the day, a city cannot function without middle and low income workers - who will fill essential worker job positions when all the staff who could work them are forcefully displaced from their communities and must move substantially far away?\n\nWord Count: 374\n\nBibliography:\nJones, C. E., & Ley, D. (2016). Transit-oriented development and gentrification along Metro Vancouver's low-income SkyTrain corridor. The Canadian Geographer, 60(1), 9–22. https://doi.org/10.1111/cag.12256\n\n Ley, D., & Dobson, C. (2008). Are There Limits to Gentrification? The Contexts of Impeded Gentrification in Vancouver. Urban Studies (Edinburgh, Scotland), 45(12), 2471–2498. https://doi.org/10.1177/0042098008097103\n\n","opacity":null,"text":"Gentrification of Metro Vancouver","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.279338,-123.116851],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680331192095064,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e80a76b7-24b3-4fec-9b6e-620ed2c42903","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#FE6E00","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"1ea5e2b7-ce08-4719-8be5-31d7f20939f1","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"52310227-e635-4247-bfe3-7831352ca461","isCollapsed":null,"description":"an example of resistance\n\nby: Sahejpreet Cheema\n\nAnne Bannatyne best fits the theme of \"resistance\" as she publicly humiliated a man for making derogatory comments toward Métis women. As a Métis woman from the Red River settlement, now Winnipeg, Anne represents indigenous resistance against colonial oppression. Her act of resistance demonstrated Indigenous women's agency and refusal to accept violence and discrimination. \nAnne Bannatyne lived during the Red River Resistance, a significant event in Canadian history between 1869 and 1870 in the Red River settlement (Bumsted, 2021). The Resistance was a reaction to the Hudson Bay Company's sale of Rupert's Land, which included the land the settlement was on, without consulting its Indigenous residents. The Métis people, the majority population in the region, were deeply opposed to the sale of their homeland and felt that the company had no right to sell the territory without their consultation or consent (Red River Resistance, 2018). Moreover, the Métis were concerned about potentially losing their cultural identity and land rights under Canadian control (Bumsted, 2021). This event created significant tension between the Métis people and the settlers in the region.\nThe man who made derogatory statements toward Metis women was named Charles Mair. Not only did he call the Metis an offensive term, but he also disrespected them by saying that the Metis did not deserve charity. He also said that the Metis woman who are married to wealthy men are married to them by biting the backs of their white sisters (Anne 'Annie' McDermott-Bannatyne 2021). Mair's remarks about the Metis and Metis living in the Red River settlement angered Anne, as whatever he said about the Metis would be accepted as the truth by the Canadians (Vermette, 2019). The next time Charles Mair appeared at one of her business fronts, Anne took it upon herself to humiliate Mair publicly by whipping him in front of the public.\nAnne showcases a strong example of resistance to harmful and oppressive colonial attitudes by challenging derogatory remarks about Indigenous women. Her actions align with the themes of Indigenous resistance, as her story serves as a powerful reminder of the resilience and determination of Indigenous women in the face of oppression.\n\nword count: 357\n\nreferences\n\nAkiwenzie-Damm, K., Assu, S., Mitchell, B., Qitsualik-Tinsley, R., Qitsualik-Tinsley, S., Robertson, D. A., Sinclair, N. J., Van, C. R., & Vermette, K. (2019). This place: 150 years retold. Portage & Main Press.\nAnne 'annie' mcdermot-bannatyne. Mothers of the Resistance. (2021, February 13). Retrieved March 13, 2023, from https://resistancemothers.wordpress.com/about/mcnab/anne-annie-mcdermot-bannatyne/ \nBumsted, J. (2021). Red River Resistance. In <em>The Canadian Encyclopedia</em>. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/red-river-rebellion\nCanadian Geographic. (2018, June 5). Red River Resistance. Indigenous Peoples Atlas of Canada. Retrieved March 13, 2023, from https://indigenouspeoplesatlasofcanada.ca/article/red-river-resistance/ ","opacity":null,"text":"Anne Bannatyne of Red River. ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.893004,-97.153784],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680330619264672,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"686840de-2fbc-4b10-a387-53fb1662130f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680505930000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"13cdb677-6096-49b3-8baa-9570c8691400","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ab3dc4c0-647d-4b3e-beff-487d28839a3c","isCollapsed":null,"description":"In 1961 a nine hole golf course was built that came very close to an area of the Mohawk land known as “The Pines” which contained a sacred Mohawk burial ground. In 1998, the mayor of Oka announced plans to expand the golf course and build townhouses that would have infringed on The Pines and the burial ground. The Mohawk band were not not consulted as their most recent land claim in 1986 had been roundly rejected like the others. The Mohawk decided they had enough and began to take direct action to halt the construction. The actions began in June and July with creating blockades and barricades on key roads leading into the area resulting in a number of clashes between the police and protestors. Eventually provincial riot police were called in to dismantle the barricades for good. The clash between the riot police and armed protestors on July 11th escalated and became deadly with tear gas and concussion grenades being replaced with bullets as a gunfight between protestors and police broke out. In the chaos, provincial police Corporal Marcel Lemay was shot and killed. This marked a large escalation in the situation, clashes between the police and protestors grew more frequent and intense with many injuries on both sides. Eventually the Canadian Armed Forces were deployed to the Area at the request of Quebec Premier Robert Bourassa. A 4000 strong military force was deployed in Operation Salon consisting of infantry and armored personnel carriers with the mission to put the protests down for good. The military cordon surrounding the contested area engaged in a number of clashes with protestors that resulted in many more injuries and at least one more death. The standoff lasted over 2 months until Prime Minister Brian Mulroney agreed to meet some of the demands of the protestors immediately after the start of the new September session of parliament. The standoff finally ended on the 26th of September as the last of the protesters left the drug treatment center they had occupied as a negotiating headquarters. The military had not been expecting the sudden surrender and in the confusion, a 14 year old girl was bayoneted in the chest and nearly died. In the end, the golf course expansion was not built and the federal government purchased the land to prevent further development. The land was not designated as a reserve or officially handed over to the Mohawk and to this day, the land remains disputed. \n\nThe crisis was an example of the power of open resistance and direct action in matters of land dispute between indigenous peoples and colonial settler governments. Many indigenous peoples have come to adopt the mentality that it is largely impossible to peacefully negotiate with your oppressors and with systems designed to control and erase you. \n\nWord Count: 467\n","opacity":null,"text":"The Oka Crisis. Resistance. Graham Hardie.","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4733738,-74.0837841],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680501237157208,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"24892aab-1e13-4a49-8306-6d6b74a866e6","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680501909000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"9c8d295e-d719-440d-bec4-1511a54fcaaf","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"d928650d-9c90-4f1f-a856-bf05e1331a72","isCollapsed":null,"description":"Scott Sloan\nTheme: Resistance \n\nThe Battle of Duck Lake was a key part of the 1885 North-West Resistance that took place in Saskatchewan and Alberta, beginning in March and ending in June. It marked a key moment in Metis history as they fought to retake what they had lost at the hands of white settlers, making this event a key moment in Indigenous resistance.\nThe resistance was the result of tensions between Metis and Indigenous groups, and white settlers. The increase in white settlers in Saskatchewan and Alberta was seen as a leading cause in the decrease in buffalo herds, being that buffalo were an integral part of indigenous society there began to be starvation within indigenous groups (Beal, 2006). This led to the Metis bringing Louis Riel back into Canada to help lead their cause. In March of 1885 Riel helped establish a provisional government and bill of rights for the Metis in which they proclaimed their right to the lands taken by white settlers (May, 2023). This prompted action from the Canadian government, the NWMP were dispatched to deal with the new Metis government. The Metis’s clash with the NWMP at the Battle of Duck Lake acted as the starting point for the armed resistance against the Canadian government. \n\nDuck Lake was a middle point between the Metis’s station at Batoche and the NWMP’s Fort Carlton The battle took place on March 26, 1885 after negotiations between the police and indigenous representatives fell apart (Beal, 2006). The battle was short lived and the fighting was predominantly between the Metis and the NWMP along with a volunteer militia. The battle concluded when the NWMP and militia retreated back to Fort Carlton having lost nine volunteers and three police (Beal and Macloed, 2006). Although the Battle of Duck Lake was a decisive victory for the Metis it did result in their resistance being seen as a legitimate threat by the Canadian government. \n\nThe following months saw a number of conflicts until the Metis forces were crushed by the full force of the NWMP at the Battle of Batoche, where on May 15, 1885 Riel was forced to surrender (Beal and Macloed, 2006). Riel was put on trial and found guilty of treason, resulting in his execution. The resistance went on to be used by government officials as justification for more military suppression of indigenous peoples (May, 2023). \nWord Count: 392\n\nBeal, B., & Macleod, R. (2021). North-West Resistance. In The Canadian Encyclopedia. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/north-west-rebellion\n\nMay, N. (2023, February 6). Land: Resistance, Uprisings, The Numbered Treaties, & The British Columbia Question [Lecture]. History 326, Burnaby, B.C, Canada\n","opacity":null,"text":"Battle of Duck Lake ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.814533,-106.228712],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680499491058946,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680500127000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"03215c71-bfbf-495e-ba39-d6f4680024ed","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"25bb489c-18bf-4002-bea7-ce7226a26bab","isCollapsed":null,"description":"Theme: Resilience\n\nLanguage is a part of everyday life. It is how people communicate with each other, create community, culture, and identity. In Canada, the official languages are English and French, but there are many Indigenous languages which have been spoken on Turtle Island since time immemorial. Europeans came to Canada and determined that English and French were superior languages and wanted to assimilate Indigenous peoples by forbidding the speaking of Indigenous languages. They implemented residential schools that forbid Indigenous children from speaking their languages (McIvor, 2020). This caused a drastic decline in speakers of Indigenous languages and caused the endangerment of many Indigenous languages (McIvor, 2020). This endangerment caused the need for Indigenous language revitalization. \n\nMy case study is the Reclaiming My Language program. This program is an Indigenous language revitalization program meant to help silent speakers reclaim their languages. Silent speakers are people who have general knowledge and understanding of their First Nations language, but do not speak it (First Peoples’ Cultural Council, 2023). Silent speakers could be people who spoke their language before attending residential school or grew up hearing and understanding their language but do not speak it. The Reclaiming My Language program is a 10–20-week course that uses Cognitive Behavioral Therapy, tools, and coaching to help support silent speakers reclaim their language (First Peoples’ Cultural Council, 2023).\n\nI have chosen to pin the First Peoples’ Cultural Council (FPCC). The FPCC is a provincial Crown Corporation that was formed by the government of B.C. in 1990. The goal of the FPCC is to help B.C. First Nations in the revitalization of their First Nations languages, arts, cultures, and heritage. Through helping communities, they have created programs to help revitalization. I pinned the location of the home of the First Peoples’ Cultural Council. On their website they say that they are grateful to have their home on the unceded territory of the W̱SÁNEĆ Nation people, in the village of W̱JOȽEȽP. Even though this is the location of the FPCC, they travel across what is now called British Columbia to work with and support Indigenous communities. The FPCC is an act of resilience that has supported the creation of multiple different programs for revitalization of Indigenous languages, arts, cultures, and heritage. Resilience to me is the ability to face and adapt to hardships and difficult situations. The Reclaiming My Language program is an example of resilience because in history there have been forces, such as residential school, against Indigenous languages, but the people that have been a part of this program learned to speak their language regardless of the challenges. \n\nLanguage is important to cultural identity “learning ancestral language gives peace, real identity, and intellectual pleasure” (Baloy, 2011, p. 530). In the reconciliation process, it is important that Indigenous peoples can reclaim their language and that it is supported by all of Canada, especially non-Indigenous peoples. \n\nThe Reclaiming My Language program is an example of resilience and is a part of Canada’s path to reconciliation.\nWord Count: 497\n\nBibliography: \nBaloy, N. J. K. (2011). “We Can’t Feel Our Language”: Making Places in the City for Aboriginal Language Revitalization. American Indian Quarterly, 35(4), 515–548. https://doi.org/10.5250/amerindiquar.35.4.0515\n\nFirst Peoples’ Cultural Council. (2023). FPCC Logo [Photograph]. First People’s Cultural Council. Retrieved April 3, 2023, from https://fpcc.ca/logos-guidelines/\n\nFirst Peoples’ Cultural Council. (2023). Reclaiming My Language. First Peoples’ Cultural Council. Retrieved March 10, 2023, from https://fpcc.ca/program/reclaiming-my-language/\n\nMcIvor, O. (2020). Indigenous Language Revitalization and Applied Linguistics: Parallel Histories, Shared Futures?. Annual Review of Applied Linguistics, 40, 78–96. https://doi.org/10.1017/S0267190520000094\n","opacity":null,"text":"First Peoples' Cultural Council - Breanna Nichol ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.5812779,-123.46747],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680449441360933,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"31a4ef2d-fede-4b29-b0c7-bf02f0ed8fdf","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680584323000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"57cd2a1d-5e3f-4f69-8ce6-0b29e929ec46","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"a279d091-3067-42c1-ad6f-d6c306deb0c2","isCollapsed":null,"description":"My case study covers the topic of the Indigenous led resistance towards the Trans Mountain Pipeline. I have chosen this plot point because it is located in the Secwépemc Nation’s land, which is a very large territory in central British Columbia. This pin is in the territory of the Secwépemc Nation who have shown strength and resilience, despite facing the struggles of opposing a highly federal funded project. The Secwépemc Nation has been open about standing against the project of building the Trans Mountain Pipeline, which would largely be built on their territory. Not only are the Secwépemc peoples concerned about their lack of jurisdiction on their land, but also worried about the ecological damage this pipeline will have on our forests. The bond the Secwépemc people have with nature and wildlife is embedded within their culture, therefore, if a project affects our forests, it affects them, (Scott, 2022).\n\nThis pin point is located on an unceded ancestral territory, home to an Indigenous group who have shown to resist projects, like the Trans Mountain Pipeline, to enforce their rights and beliefs, (Sheloff, 2020). The Indigenous peoples have not only resisted the construction of this pipeline, but also protested against capitalist ideologies and to demand more control and power over the land they have been living on for thousands of years. In April of 2020, there was a protest led by Indigenous groups and environmental activists in front of the Vancouver Art Gallery, demanding to stop this pipeline from being built and spreading awareness of the ecological damages this pipeline may cause, such as possible leaks, (Charlebois, 2022). This pin, along with countless other pins around British Columbia, Canada, and the rest of the world, is home to injustices where only one powerful voice is listened to.\n\nLuckily, due to the protests led by the Indigenous groups of Alberta and British Columbia, Kinder Morgan, the company which proposed the Trans Mountain Pipeline has made adjustments to the planning of this project, such as getting leaders of Indigenous groups more involved with major planning decisions, (Kaljur & Jang, 2018). This is one small step towards living equally and peacefully together.\n\nI have included an amazing image of a family in the Secwépemc Nation dated to the 1890s. The Secwépemc Nation is part of the interior Salish group, leading their cultures and languages to be similar, (Merritt Herald, 2016). These kinds of rare images remind us that history, and current events are not just facts; it affects real people with precious lives and families. The land I have chosen to talk about today has a sorrowful past and this is why today, we must acknowledge the history of the land we live on.  \n\n446 words.\n\nReferences:\nCharlebois, B. (2022) Indigenous leaders, protesters gather in Vancouver to oppose Trans Mountain pipeline, Global News, Date accessed March 30, 2023. https://globalnews.ca/news/8749186/indigenous-leaders-protesters-gather-in-vancouver-to-oppose-trans-mountain-pipeline/\n\n(2016) Gearing-Edge: Nicola Valley enjoys rich cultural history. Merritt Herald. Date accessed 2023, \n\tMarch 29. https://www.merrittherald.com/gearing-edge-nicola-valley-enjoys-rich-cultural-history/\n\nKaljur, L. Jang, T. (2018, July 4) Why building a pipeline on Indigenous land is complicated even if you own it. The Discourse. Date accessed 2023, March 4. https://thediscourse.ca/environment/building-pipeline-indigenous-land-complicated-even-if-you-own\n\nScott, (2022, March 1) Radio: Grassroots Secwépemc resistance to the Trans Mountain pipeline. \n\tTalking Radical. Date accessed 2023, March 28.\nhttps://talkingradical.ca/2022/03/01/radio-grassroots-secwepemc-resistance-to-the-trans-m\nountain-pipeline/\n\nSheloff, S. (2020, November 17). Blog: Special Series - A History of Indigenous \n\tResistance, Edmonton Social Planning Council. Date accessed 2023, March 3.\nhttps://edmontonsocialplanning.ca/2020/11/17/blog-special-series-a-history-of-indigenous-resistance/\n\n\n","opacity":null,"text":"The Secwépemc Nation territory, Trans Mountain Pipeline - Arielle Marfaing","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[51.365188,-118.651859],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680206007867334,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"5a4bdcf8-9802-44a3-8de6-e29a04373fe4","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504295000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"f30689ee-596c-45d4-abde-79e18f770766","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"6c11b827-a9b3-47d3-b2a1-e87a0c9a68a2","isCollapsed":null,"description":"Theme: Resistance\n\nWet'suwet'en Protests against the Coastal Gaslink pipeline have been ongoing since 2018. The Coastal Gaslink pipeline is a project that transfers natural gas from northeastern British Columbia to the LNG Canada liquefaction plant. Without the consent of any of their chiefs, a portion of the pipeline is being built on Wet'suwet'en land that has not been surrendered. After breaking through on unceded territory, the RCMP and soldiers detained persons who were resisting them. With nationwide support for the Wet'suwet'en, the anti-pipeline demonstrations and arrests gathered momentum. The employees of Coastal Gaslink continued to work despite receiving an eviction notice from the Wet'suwet'en chiefs. Indigenous people were driven off their land in 2021 when the RCMP invaded Gidimt'en on behalf of the Coastal Gaslink pipeline. In this confrontation, Wet'suwet'en supporters were also detained. The Wet'suwet'en are still opposing the construction of pipelines on unceded lands. The Wet’suwet’en pipeline protests demonstrate resistance because the community is opposing the construction on unceded land, resisting the government that oppressed them, and displaying their determination to protect their rights with their land.\n\nThe Wet'suwet'en's protest against the pipeline being built on their land is an example of resistance in action. In order to assist the hereditary chiefs of the Wet'suwet'en Nation in their effort to stop the construction of a natural gas pipeline in their traditional territory in northern British Columbia, protesters from all across British Columbia have shut down trains, ports, and certain roadways. Resistance is also displayed when opposing the Canadian government. The Wet'suwet'en were obliged to protest when the Canadian government disregarded their territorial rights and drove Indigenous people from their land. The Wet'suwet'en will not passively allow the Canadian government to do as they please with their land. Finally, their determination demonstrates resistance. The Wet'suwet'en have a collective self-determination theory which is “place-based relationships of group members, grounding individual residency rights to the land the group claims as its territory, and the political autonomy interests of group members in maintaining their own institutions, grounding the territorial rights of the people to collectively control their land” (Luoma, 2022). The previously mentioned instances demonstrate the extent the Wet'suwet'en will go to defend their territory and how significant it is to them. Their tenacity and resistance are related in that they go above and beyond to fend against anyone who poses a threat to their territory. The Wet'suwet'en protest is ultimately about trying to protect the rights of their land.\n(406 words)\n\n\n\nBibliography\n\nDyck, D. (2020). Photograph of Wet'suwet'en Protest [Photograph]. City News. https://vancouver.citynews.ca/2020/01/11/supporters-of-wetsuweten-nation-raise-their-voices-to-oppose-lng-pipeline/\n\nLuoma, M. (2022). Collective Self-Determination, Territory and the Wet'suwet’en: What\nJustifies the Political Authority of Historic Indigenous Governments over Land and\nPeople? Canadian Journal of Political Science, 55(1), 19–39.\nhttps://doi.org/10.1017/S0008423921000913 \n\nMittal, P. (2021). Extraction, Indigenous Dispossession and State Power: Lessons from Standing\nRock and Wet’suwet’en Resistance. Arbutus Review, 12(1), 121–141.\nhttps://doi.org/10.18357/tar121202120191\n\nShah, S. (2022, July 26). Wet’suwet’en Explained — The Indigenous Foundation. The Indigenous\nFoundation. Retrieved March 30, 2023, from\nhttps://www.theindigenousfoundation.org/articles/wetsuweten-explained \n\nTrumpener, B. (2021, December 21). Wet’suwet’en protesters block Coastal GasLink site again,\n1 month after RCMP crackdown. CBC. Retrieved March 30, 2023, from\nhttps://www.cbc.ca/news/canada/british-columbia/wet-suwet-en-protesters-block-pipelin-site-again-1.6293000 \n\nZeidler, M., & Hennig, C. (2020, February 10). Protesters block ports, streets and rails in\nsupport of Wet’suwet’en in B.C. CBC. 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Residential schools were a network of institutions established to assimilate Indigenous children into Euro-Canadian ways of living (Inigo-Jones, T, 2020). This is a residential school called Blue Quills located in St. Paul Alberta which was established as a residential school in 1931. It was originally known as the Sacred Heart Indian Residential School and was later renamed to Saddle Lake boarding school. \n\nOne of the survivors of this school shared her experience with the school. Mary Francois was transferred to this school around the age of seven via a farm truck along with other children. The journey to the school was horrible she stated, as they were silenced and starving. As soon as she was numbered and designated into one of the living areas at the school, her hair was cut. She explains how her childhood was taken away from her forever as she spent her days cleaning and scrubbing the floors. She was also sexually, physically, and emotionally abused by the priests and nuns as were the other children. She also explains how the nuns manipulated the different Indigenous communities so they would turn against each other for their enjoyment. The residential school also lacked any form of health and safety regulations. The children were also forced to mail letters to their parent that were identical to all the letters. Each letter stated that they were treated kindly and that the parents should not worry about the children. Francois states she has always dealt with anxiety and depression since her time at the school. Before she was taken to this school, Francois lived a peaceful life with her parents in which she learned traditional Indigenous ways of living including learning how to trap and skin animals (Green, 2021).\n \nThis is a story from just one of the survivors. Thousands of children went through similar experiences as Francois. Before these residential schools, children lived happy peaceful lives with their families. The residential schools played an active role in the unsettling of the indigenous populations. Unsettling refers to controlling people and land through force. These children were forcibly taken to these residential schools where they were treated in horrific ways in order to assimilate them into Euro-Canadian society. These children were entirely stripped of their culture, language, and traditional ways of living. After many protests, in 1970 the Blue Quills Native Education Council took over the ownership of this school. It is now an institution owned and governed by Indigenous people. It now prides itself in maintaining Indigenous knowledge and education and serves to educate the young generations. (Inigo-Jones, T, 2020). It is now called University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quills. (Blue Quills, 2020). Although this portrays the resilience of Indigenous people. This particular location represents the unsettling of Indigenous people through the history of residential schools.\n\nWord Count: 483\n\nSources:\nGreen, A. C. (2021). Survivor stories from Blue Quills Indian Residential School. Lakeland Connect. https://lakelandconnect.net/2021/06/02/survivor-stories-from-blue-quills-indian-residential-school/ \n\nInigo-Jones, T. (2020) Blue Quills teaching the painful truth about residential schools. HSAA Communications. https://hsaa.ca/2017/07/07/blue-quills-teaching-the-painful-truth-about-residential-schools/ \n\nSt. Paul, A. B. (2023). Blue Quills (sacred heart). NCTR. https://nctr.ca/residential-schools/alberta/blue-quills-sacred-heart/ \n\nUniversity nuhelot'ine thaiyots'i Nistameyimâkanak Blue Quills, (2020). University nuhelot'ine thaiyots'i nistameyimâkanak Blue Quills. https://www.bluequills.ca/ \n\n\n","opacity":null,"text":"University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quills","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.524225,-111.21513],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680500708530026,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ed177173-8597-4b07-a19a-e1dba01e2e32","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680502300000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"4e61d0a4-ce61-45f5-ae14-bfab5dc5f28f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"69f98238-5cc1-4774-aee0-69b8c3480525","isCollapsed":null,"description":"Theme: Resistance\n\nLocated in the modern-day province of Manitoba. The Red River Colony was home to the Métis People. However, in the 19th century, this homeland was threatened. “In 1869, Hudson’s Bay Company sold Rupert’s Land to the Dominion of Canada for $1.5 million” (Indigenous Peoples Atlas of Canada, 2023). To secure a beneficial outcome for the Métis people, a Provisional Government was created to negotiate with the Canadian Government. These events that ensued are known as the Red River Resistance. \n\nThe Red River Resistance marked a significant victory for Canadian and Indigenous History. The Red River Resistance is an act of resistance due to the measures the Provisional Government took to secure a favourable future for the Métis people. This included preventing land surveyors from entering the territory of the Red River Colony and forcing the Canadian Government to negotiate in good faith. These events are impactful for understanding Canada for two reasons. Firstly, the creation of the province of Manitoba helped the colonial government push their agenda. However, the more important outcome is that the First Peoples of Canada now had a new hero to look up to in Louis Riel. \n\nThe main issue with the land purchase was that the Métis people believed they were the actual landowners as they were one of many First Peoples of Canada. The Métis never relinquished the land to the Hudson’s Bay Company. Therefore, the Métis “felt that HBC did not possess the right to sell the territory without consultation or consent” (Indigenous Peoples Atlas of Canada, 2023). \n\nTensions reached a boiling point when land surveyors, which included a well-known expansionist at the time by the name of William McDougall, entered the territory of Red River to plan for Canada’s dream of western expansion. However, the Métis sent a group of Métis accompanied by now-famous revolutionary Louis Riel to stop them (Bumsted, 2006). From this act of resistance, the Provisional Government was born. According to Nault, there were two versions of the Provisional Government. However, the final version headed by Louis Riel was known as “the Convention of Forty” (Nault, 2020). The government was representational, including “twenty English-speaking and twenty French-representatives” (Nault, 2020). This was very important as the Métis wanted to stay true to their mixed ancestry of French and English culture. Furthermore, creating a Provisional Government to negotiate with the Canadian Government was an act of resistance, as the Métis wanted to secure a future for their people. \n\nThrough the negotiations of the Provisional Government, the Métis created the “List of Rights,” which would later be integrated into the Manitoba Act. The Manitoba Act made Manitoba an official province. The act protected reserved land for future Métis generations and protected bilingualism (Indigenous Peoples Atlas of Canada, 2023). The Red River Resistance is significant because it is the perfect example of resistance due to the strength of the Métis and the lengths they went to achieve their goal. Additionally, this event helps in understanding Canada. It demonstrates the historically rocky relationship between the Canadian Government and Indigenous populations.\n\nWord Count: 482\n\nReferences:\nBumsted, J.M. (2006, February 7). Red River Resistance. The Canadian Encyclopedia. Accessed February 18, 2023. https://www.thecanadianencyclopedia.ca/en/article/red-river-rebellion \n\nDuBois, G. (2019). Red River Resistance Stamp [Illustration]. Cision. https://www.newswire.ca/news-releases/stamp-marks-150th-anniversary-of-the-historic-red-river-resistance-875334344.html \n\nIndigenous Peoples Atlas of Canada. Red River Resistance. Accessed February 18, 2023. https://indigenouspeoplesatlasofcanada.ca/article/red-river-resistance/\n\nNault, D. M. (2020). A Misleading Portrait: The Provisional Government of Assiniboia and the Creation of Manitoba. Prairie History, 3, 56–62.\n\nAuthor: Ethan Gill","opacity":null,"text":"Red River Colony - Ethan Gill","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.887586,-97.134885],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680312601085545,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0bbdf48d-b1ce-456b-828b-026ec9fbea15","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"7915ec06-399d-43a7-82cd-b96a728958a5","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"05ac22a3-2607-43f7-a0b4-b6dbf95b0d60","isCollapsed":null,"description":"\nQuadra Island: Indigenous Clam Garden Resurgence \nby Kristen Lindsay\n\nTheme: Resilience \n\nDescription:\nFor my project, I looked at the construction and importance of clam gardens to Indigenous peoples along the Northwest Coast of British Columbia, particularly on Quadra Island. I argued that the revitalization of these clam gardens is an act of resilience, because the Western scientific community is finally recognizing the value of traditional ecological knowledge (TEK) that was once ignored due to a range of factors, including cultural biases, epistemological differences, and power imbalances. The resurgence of these gardens has allowed Indigenous elders to pass down important cultural knowledge to the younger generations, which has provided them with the opportunity to recover a significant aspect of their cultural heritage that had previously been stripped away from them, as one of the countless negative impacts of European colonization (Home: Clam Basics, n.d.). \n\nClam gardens are fascinating because they represent an ingenious form of traditional ecological management that has been practised for thousands of years. These gardens are created by modifying intertidal zones in order to provide optimal growing conditions for clams, which are a staple food source for many Indigenous communities in the Pacific Northwest (Home: Clam Basics, n.d.). By enhancing the natural habitat of clams, Indigenous peoples were able to increase the productivity of the resource and sustainably harvest it for generations (Lepofsky et al, 2014). The fact that clam gardens have persisted for so long is a testament to the ingenuity and knowledge of Indigenous communities, as well as to the importance of sustainable management practices in maintaining healthy ecosystems.\n\tBringing back the clam gardens has provided these groups with the opportunity not only to transmit cultural knowledge and ensure that it is not lost, it has also given elders in the community the chance to “[share] stories, language, [and] spiritual ties to the place” that they live whilst harvesting and maintaining the gardens (Matei, 2020). Looking at it from this perspective, it is obvious that clam gardens “play a role in nourishing the body, the spirit, and the community” (Home: Clam Basics, n.d.), and it is all thanks to the resilience and determination of Indigenous groups along the Northwest Coast for restoring this intertidal maricultural technique that was almost lost due to the colonization of North America.\n(Word Count: 372) \n\n\nBibliography\n \n(n.d.). Home: Clam Basics. Clam Gardens Network. Retrieved February 18, 2023, from https://www.clamgarden.com/intro-to-cg\n \nLepofsky, D., Toniello, G., Earnshaw, J., Roberts, C., Wilson, L., Rowell, K., & Holmes, K. (2021). Ancient Anthropogenic Clam Gardens of the Northwest Coast Expand Clam Habitat. Ecosystems (New York), 24(2), 248–260. Retrieved February 15, 2023, from https://doi.org/10.1007/s10021-020-00515-6\n \nMatei, A. (2020). 'Bringing beaches back to life': the First Nations restoring ancient clam gardens. The Guardian. Retrieved February 18, 2023, from https://www.theguardian.com/environment/2020/sep/23/clam-gardens-first-nations-beaches-pacific-northwest","opacity":null,"text":"Quadra Island: Indigenous Clam Gardens Resurgence by Kristen Lindsay","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.15793,-125.263963],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680312683239434,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"a9c5a31b-cd3c-42f6-b1be-71f4c165733f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"35c3b9d4-bc01-4645-a8f5-588fd197119a","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ba29608b-b5df-430e-8bef-2f15479e6b54","isCollapsed":null,"description":"- Rena Eydt \nTheme: Resilience \n\nCanada has a long history of prejudice and discrimination toward minority groups. These events have led to many movements and protests against these acts in support of these people, and to raise awareness. When the COVID-19 pandemic hit in 2020, Asian hate became prominent. The pandemic sparked animosity and caused stressful situations that led people to target Asians as a result of the virus’s origins in China. These behaviors were also reinforced by many country leaders who used racist comments ​​(“Covid-19 fueling Anti-Asian,” 2020). Many organizations were created to help support Asian people and to encourage sharing of such experiences of hate. One such organization is VAFF or the Vancouver Asian Film Festival, who has shown Asian talent through film since 1997 (“#About,” n.d.). The Vancouver Asian Film Festival is an act of resilience important in understanding Canada because it elevates the issue of discrimination against Asians by presenting films supporting Asian people. \nVAFF’s goal is to use Asian film and art to portray the unfairness of xenophobia as well as increase appreciation toward this minority group. This includes programs to help people understand the severity of xenophobia and encourage harmony between both groups (“#About,” n.d.). VAFF is an act of resilience because it spreads stories and experiences of racism in a positive way to change people’s views on Asians. It also provides healthy coping mechanisms for Asians who have experienced racism and is an example of a positively adapting community that strives toward long-term goals (Hurley, 2022).\nIn 2021, VAFF showed 88 films, of which three that directly addressed Asian xenophobia. The films were: Emergence: Out of the Shadows, What Flowers They Bloom and Lynda which each showed different people struggling with discrimination. Respectively, the films showed one facing discrimination in their own country, one as a shop owner during the pandemic who experiences traumas of a racist experience, and another of a woman who becomes an advocate to help prevent future racism (“Elimin8 Hate Program,” n.d.). \nCanada is a diverse country and therefore is thought to be relatively fair and accepting of others. However, Canada’s history of discrimination has counteracted these claims. Canada also fails to properly recognize these past events and ignore present prejudices which is also an act of racism (Williams et al., 2022). As shown by VAFF, many communities are moving positively and effectively toward lasting harmony between Asians and racism (Hurley, 2022). Canada must also work to accept their mistakes and grow alongside these people through resilient methods. \n\nWord count: 418 \n\nReferences\nAbout. (n.d.). #Elimin8Hate. Retrieved February 18, 2023, from https://www.elimin8hate.org/about\nCovid-19 fueling Anti-Asian racism and xenophobia worldwide. (2022, August 16). Human Rights Watch. Retrieved March 9, 2023, from https://www.hrw.org/news/2020/05/12/covid-19-fueling-anti-asian-racism-and-xenophobia-worldwide\nElimin8hate Program. (n.d.). 2021 Vancouver Asian Film Festival. Retrieved February 19, 2023, from https://festival.vaff.org/2021/programs/elimin8hate-program/\nHurley, K. (2022, July 14). What is resilience? definition, types, building resiliency, benefits, and resources. EverydayHealth.com. Retrieved March 9, 2023, from https://www.everydayhealth.com/wellness/resilience/\n","opacity":null,"text":"1178 West Pender Street","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.288054,-123.123095],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680312066760037,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"bd1f57e5-0664-415a-9c40-877741d23f4f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"3955611a-b44d-4eb2-b075-b3b1ca9f4e0a","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"05cbbeb3-524c-455e-96a7-8c6d6f93fd8f","isCollapsed":null,"description":"Most do not know the story of the Métis in Canada, this project demonstrates how racism drove them into an ongoing resistance in Red River and in the North-West where there were false promises of land leading to unliveable conditions and many lost including Louis Riel, a loyal leader to the Métis. The Canadian government denied the Métis existence for years and dispossessed their land by reason of racism. The Red River Resistance started with the peoples of Rupert’s Land who were fearing control that they knew Canada craved. Unfortunately, the Hudson’s Bay Company (HBC) administered the Red River Colony and gave up Rupert’s Land. Manitoba was created and deemed part of Canada without the consultation of the Métis. It was then federally controlled and left the Métis disadvantaged. Louis Riel stepped up as the leader of a provisional government but after some time, he allowed the execution of a prisoner who opposed him, and Canadian authorities refused to pardon him compelling him to take off in exile. In the meantime, the government made promises to recognize the Métis’ requests, however, these were rarely followed through with. One promise was 607,000 hectares of land to the Métis, but the government ended up just talking to talk. Thus, the Métis were forced to flee west. Even in the west, the Métis were neglected. Here, they entered another resistance: The North-West Resistance. They were running out of food as well as land by virtue of the government inserting themselves onto the Métis land with fences and railways. Soon Louis Riel arrived in the west and led them to pressure the government with their concerns through petitioning, a provincial government, and seizing land while demanding surrender. After a series of battles, the Métis once again were under the government’s control and their fearless leader, Louis Riel, was captured and sentenced to death. The Métis’ simple wish was to be treated equally and have rights to their own land, however, the government denied these requests and instead used it as fuel for the need to have power over them. Through false promises, inducing unliveable conditions, and many deaths, the government drove these resistances into reality owing to racially derived reasoning. (366 words)\n\nReferences:\nArchives of Manitoba. Government of Manitoba. (n.d.). Retrieved from https://www.gov.mb.ca/chc/archives/\nBeal, B., & Macleod, R. (2021). North-West Resistance. The Canadian Encyclopedia. Retrieved February 18, 2023, from https://www.thecanadianencyclopedia.ca/en/article/north-west-rebellion \nBumsted, J. M. (2021). Red River Resistance. The Canadian Encyclopedia. Retrieved February 18, 2023, from https://www.thecanadianencyclopedia.ca/en/article/red-river-rebellion \nNault, D. (2022). Louis Riel, Wahkohtowin, and the First Act of Resistance at Red River. Prairie History, (8), 5–16. \nTeillet, J. (2021). The north-west is our mother: The story of Louis Riel's people, the métis nation. HarperCollins Publishers Ltd.\n\nAuthor: Jennifer Principe","opacity":null,"text":"The Red River and North-West Resistances – Jennifer Principe","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.723362,-97.123044],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680452680579004,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"006cb239-89d6-4ddf-85ae-d795743a1d8f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680452867000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"0e471fad-5d98-4998-b70c-c632ceadfead","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"741ebf2e-101d-4495-b7aa-e9690c471402","isCollapsed":null,"description":null,"opacity":null,"text":"Africville Park - (Unsettling) Deanna Lal","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[44.67502,296.382282],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680453720546299,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680468693000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"bf99df06-150e-484f-a3ef-769fa514c621","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"8b44e25c-7c92-4e50-8110-49c64b08a2dd","isCollapsed":null,"description":"Megan Tan\nTheme: Resistance\n\nThis is where the indigenous Mohawks of Kanesatake set up their main barricade during the Oka Crisis in 1990. Through various demonstrations of methods of protest, they displayed resistance which provided them with a platform of representation, brought solidarity through a resistance movement among other Canadian indigenous groups, and revealed the crux of their situation and the Canadian government’s system of oppression. With past multiple attempts of land claim applications brushed aside, the Mohawk’s legal rights to the land went unrecognized (de Bruin, 2013). Furthering the attitude of settler entitlement to the land, the Mayor of Oka declared the town’s plans to expand their golf course– onto a forest known as the Pines that was the ancestral burial grounds/cemetery for the Kanesatake. To prevent their burial grounds from being cleared for construction, they set up a barricade. This display of resistance led to what became a 78 day standoff against Québec police and RCMP forces, becoming known as the Oka Crisis. On chemin de Milieu (a local road) by the town of Oka, Québec, Mohawk protesters stood their ground to fight for land rights. Their methods of protest consisted mainly of intimidation through screams, insults, chants, and continuing to stand by and fortify the barricade (Corrigal, 2012). Some examples of retaliation from police forces and the RCMP include raiding reserve buildings, creating their own barricades, and cutting off supplies. In support of the Kanesatake, another barricade at Mercier Bridge was created, and a peace camp was held in Oka Park. Across Canada, other First Nations held protests and made blockades in solidarity. Eventually the Oka barricade was taken down by the army and they had to withdraw. Afterwards the federal government agreed to purchase the Pines and additional Kanesatake land to prevent development from occurring, but it has yet to be recognized as a reserve (Carleton, 2018). Their resolve to stand up against the dominant views and imposed opposition of settlers demonstrates strength and empowerment to indigenous efforts of resistance. In 1999, after years resisting authority, the Mohawks regained rights to the land. A few additional positive outcomes of the Oka Crisis includes the creation of the Royal Commission on Aboriginal Peoples (1996), and that it became one of the factors that made the way for the Truth and Reconciliation Commission (2015) (Carleton, 2018). \nWord Count: 382\n\n\nBibliography\n\nCarleton, S. (2018). The legacy of “Oka” & the future of Indigenous resistance - In conversation with Ellen Gabriel. Canadian Dimension, 52(2), 21–24.\n\nCorrigall-Brown, C., & Wilkes, R. (2012). Picturing Protest. The American Behavioral Scientist (Beverly Hills), 56(2), 223–243. https://doi.org/10.1177/0002764211419357\n\nde Bruin, T. (2013, July 11). Oka crisis. The Canadian Encyclopedia. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/oka-crisis \n\nMorris, M. J. (1995). Overcoming the barricades: The crisis at Oka as a case study in political communication. Journal of Canadian Studies, 30(2), 74. https://doi-org.proxy.lib.sfu.ca/10.3138/jcs.30.2.74\n\nOka Crisis, 1990. Warrior Publications. (2015, July 11). Retrieved from https://warriorpublications.wordpress.com/2014/06/11/oka-crisis-1990/\n\n\n\n\n","opacity":null,"text":"The Oka Crisis in Québec, Main Barricade (1)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4651394,-74.1036834],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680464681795966,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"99e26df6-34a0-4bc4-8168-2de2b3a583f1","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680466285000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"609ccf44-c2c1-4ff9-bb33-27ba7590db8e","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"8b44e25c-7c92-4e50-8110-49c64b08a2dd","isCollapsed":null,"description":"Megan Tan\n\nBlocked both Ch. des Gabriel and Rue Ahsennenhson.\n\nImage sourced from: \nOka Crisis, 1990. Warrior Publications. (2015, July 11). Retrieved from https://warriorpublications.wordpress.com/2014/06/11/oka-crisis-1990/\n\n","opacity":null,"text":"Oka Crisis Barricade (2)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4691969,-74.0971715],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680464720516442,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"7296ba0a-15df-4cb7-83e0-05ea94a1e6b8","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680466959000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"216bbc30-3d68-4f60-8c01-d7e508560ba6","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"8b44e25c-7c92-4e50-8110-49c64b08a2dd","isCollapsed":null,"description":"Megan Tan \n\nThis is where the Mohawks of Kanesatake built another barricade during their standoff.\n\nImage Source:\nde Bruin, T. (2013, July 11). Oka crisis. The Canadian Encyclopedia. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/oka-crisis \n","opacity":null,"text":"Mercier Bridge, Oka Crisis","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4163524,-73.6551178],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680466525076378,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"2640d7a7-f9e0-4fdf-9d05-dca8b151d591","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680466999000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"d5ad28e2-a742-4e6f-865f-ec89e699d8a3","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c059fa78-4d8a-4628-849b-d4a85ae8b0cb","isCollapsed":null,"description":"Theme - Unsettling \n\nMy research assignment included the Douglas treaties of British Columbia that resulted in the unsettling of Indigenous communities because they lost their land, homes and traditions. It resulted in regulations on their fishing and hunting rights. \n\nI have chosen to pin Fort Victoria on the map because it was established as the new capital for the Colony of Vancouver Islands in 1843 (Government of Canada, 2013). Douglas arranged fourteen land transactions from the Indigenous people at Fort Victoria between the years of 1850 and 1854. The treaties preserved Indigenous peoples' right to hunt and fish in the ceded regions and provided for the reservation of community sites.\n\nThe Hudson's Bay Company founded the location in 1843. The palisade, two bastions, and three mooring rings are the only remaining components of the 19th-century fort, and they are situated in Victoria Harbour to the west of the fort site, close to the Malahat Building/Old Victoria Custom House National Historic Site of Canada (Historicplaces, n.d). Fort Victoria historically links to the commercial activities of the Hudson's Bay Company and its function as an early political hub in British Columbia. \n\nFurthermore, the Hudson's Bay Company was bound to establish on Vancouver Island, as an establishment for settlers of occupant colonists, emigrants to take possession of the land there as may be necessary for the purposes of colonization (Cook, P, et al., 2021). Additionally, a treaty in Fort Victoria is the written record of a transaction that the colonists started to relieve the land of Indigenous ownership. Thus, being written in the vernacular of the white man, it frequently uses his ideas of governance and property that talked about ownership rather than being caretakers (Duff, W.,1969). Moreover, it was unsettling because for instance, the verbal descriptions were used to determine the bounds of tribal territory. It seems unlikely that Douglas had a precise map to work with, and even if he did, it is much less likely that the Indians could decipher it (Duff, W., 1969). Their mental maps and his needed to be compared, as well as any misunderstandings about distances, directions, and landmarks. It is hard to map the areas in anything more than a schematic approach due to the apparent confusions in some of the treaties' statements (Duff, W., 1969). Thus, it was further troubling because the government desired the property but perceived little economic worth, while Indigenous peoples fought for basic rights in British Columbia through the Hudson Bay Company in Fort Victoria despite not understanding the notion of land ownership.\n\nWord count: 422\n\n\nReference\n\nCook, P., Vallance, N., Lutz, J., Brazier, G., & Foster, H. (2021). To Share, Not Surrender. UBC Press.\n\nDuff, W. (1969). The Fort Victoria Treaties. BC Studies, 3, 3. \n\nGovernment of Canada; Indigenous and Northern Affairs Canada. (2013, February 15). Robinson Treaties and Douglas Treaties (1850-1854). Government of Canada; Indigenous and Northern Affairs Canada. Retrieved April 2, 2023, from https://www.rcaanc-cirnac.gc.ca/eng/1360945974712/1544619909155 \n\nHistoricplaces.ca - historicplaces.ca. (n.d.). Retrieved April 2, 2023, from https://www.historicplaces.ca/en/rep-reg/place-lieu.aspx?id=16681&amp;pid=0 \n\nImage : Google image result for https://upload.wikimedia.org/wikipedia/en/1/18/fort-victoria.jpeg. (n.d.). Retrieved April 2, 2023, from https://images.app.goo.gl/4XZdg5T5Qg2XQCwR6 \n","opacity":null,"text":"Fort Victoria (Wharf Street at Broughton) - Preet Harry ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.424841,-123.370077],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680467157248093,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"73d60965-058d-4a93-ae65-b4ded168d893","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680478906000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"d7ece49a-4b53-43b8-bbea-fb4144d3f378","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"741ebf2e-101d-4495-b7aa-e9690c471402","isCollapsed":null,"description":"Throughout history, members have utilized communities as a source of growth and stability, and their destruction can produce tragic consequences. Furthermore, the independent community of Africville is a case study of racially motivated maltreatment towards African Canadians in Canada (Walker, 1997). The experience of citizen and environmental maltreatment from the Halifax municipal government was aimed at advancing industrial projects, thus dismantling the community. The residents’ dispositioning was racially motivated, disguised by the health concerning establishments in Africville (McRae, 2017). However, the establishments (i.e., water sewer treatment facilities, open city dumps, oil plants, railway, prisons, slaughterhouses, infectious diseases hospital) forcibly positioned in Africville were placed by the municipal government as “too much of a ‘health menace’ to locate elsewhere.” (Wise, 2003, p. 350). The government had subjected citizens to relocating with the aim of dismantling an African-Canadian community and gaining economic advantages. Therefore, the Africville village depicts unsettling due to racial and environmental segregation observed through the African-Canadian community’s origins, progression, and destruction. \n\nThe origins, progression and destruction depict unsettling throughout the existence of the Africville community. In 1761 the population of Africville was based upon individuals from the United States, Jamaica, and other British Empire settlements (Allen, 2003). This segregated community resided near the Bedford Basin, on the outskirts of the White-Canadian neighbourhoods. Even though the Africville residents were taxpayers, they did not receive municipal services in the community (i.e., paved roads, running water, or sewers) (Tattrie, 2021). Instead, the Halifax government had commissioned various reports of the community, which presented racially motivated information that promoted the urban industrialization of the community. The government proceeded with various urban industrialization, which led to the destruction and lack of payment to the homeowners for the land. Thus, the demolition of a community began to turn Africville into industrial land. The Africiville community experienced maltreatment founded upon racist ideologies at the hands of the Halifax municipal government to gain economic prospects. If homeowners had land ownership proof, they would receive the home’s monetary value; however, if there was no proof, owners were offered solely 500 dollars (McRae, 2017). Garbage trucks ultimately arrived, removed residents from their homes, and relocated them until 1970. \n\nAfricville exemplifies the unsettling theme as the community faced racial and environmental segregation, which impacted the standard of living and the community’s existence. Halifax government commissioning various reports (e.g., Master Plan, Stephenson Report, Rose Report) promoted substituting residential buildings for industrial projects. Following through on the demolition of the community in search of economic resources was racially motivated. It forced unsettling on a community which did not have a voice in the government’s decisions. Despite protests against the relocation, the community was ultimately dispersed across Halifax. There were no buildings saved, yet the clearance of Africville symbolizes African-Canadians’ struggle to defend their rights, institutions and communities from unsettling. \n(Word Count: 470) \n\nReferences\nAllen, D. I. (2003). Ghosts of Africville. Alternatives Journal, 29(1), 18-19. https://www.jstor.org/stable/45034214\nMcRae, M. (2017, February 23). The story of Africville. Canadian Museum for Human Rights. Retrieved March 15, 2023, from https://humanrights.ca/story/story-africville\nLibrary and Archives Canada. (1958). Aerial view of Africville prior to relocation [Photograph ]. Parks Canada Directory of Federal Heritage Designations. https://www.pc.gc.ca/apps/dfhd/page_nhs_eng.aspx?id=1763\nTattrie, J. (2021, January 20). Africville. The Canadian Encyclopedia. Retrieved March 15, 2023, from https://www.thecanadianencyclopedia.ca/en/article/africville#\nWalker, J. W. (1997). Allegories and orientations in African-Canadian historiography: The spirit of Africville. Dalhousie Review, 77(2), 154-177. https://www.proquest.com/scholarly-journals/allegories-orientations-african-canadian/docview/222422975/se-2\nWise, N. (2003). To debate or to rectify environmental injustice: A review of faces of environmental racism. Ecology Law Quarterly, 30(2), 353-375. https://www.jstor.org/stable/24114218\n","opacity":null,"text":"Africville (Unsettling) - Deanna Lal","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[44.671749,-63.620356],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680453871660687,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"5a2459ac-24aa-45ac-ae6a-854cfdf56d4f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680756210000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"24fac978-f2f9-4654-9850-8e2f8995dfac","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ea36d102-c430-476b-9c6b-3b9dcd71ee03","isCollapsed":null,"description":"Site of Inuit unsettling in Northern Quebec 1953-55. \nFrom a community of 500 with a school, store and medical aid to isolation the devastation was real. When 2000 km move meant an entire landscape and diet change, the question of surviving the winter necessitated relying on one another and traditional teachings. \n\nThe case study of Eskimo Identification Tags and the associated program is a direct illustration of a historically recent tactic used to unsettle Canada’s North and oppress its people. The program ran from 1941 until 1980 during an era of surging human rights discussion and a prospering economy. Deemed insignificant in number and expected to move further North, populations of Inuit residing in Quebec were issued discs with inscriptions of N.W.T., a clear example of the expectations of unsettling the government held. A direct connection to this is the relocation of Inuit from traditional territory in Northern Quebec. Unsettling, resistance and resilience do not occur individually, rather as part of a system in the legacy of colonialism. It is within this system acts of resistance and resilience shed light on the historical and current forms of oppression, dehumanization and identity erasure enacted by Canadian institutions and policy.\n\nNorthern Quebec was at highest risk for unsettling in Inuit territory, the more desireable land to settlers, apart from the resource extraction sites across the rest of the territory. It was also discussed that the Inuit of Inukjuak were becoming accustomed to colonial luxuries and were no longer self sufficient. The Canadian government relocated the people of Inukjuak further North up to 2000km away to Grise Fjord, now residing in as Canada’s Northernmost community. Other relocation sites included Qausuittuq also known as Resolute Bay and Craig Harbour. The two pins connected to Inukjuak are just two locations where Inuit were spread along the High Arctic, these show the distance and location of the resettlement. A decade after relocation an RCMP post was built and small towns started to function, the local bar in Resolute becoming the common place for people to escape the cold. Pain from separation of land and community did not end here, lies and deceit of the government control soon became apparent and families were separated again to relocate back to traditional land. \n\nFamilies were promised improved living conditions and plentiful game, while also being misinformed about their ability to choose in this relocation thinking they could move back after a couple of years. As if pawns in a sick game, these families were forced to live a distance from the military base in hopes to force adaptation on them while depriving them of necessities. The land not suitable for igloos, canvas tents and seal oil lamps is all they had to call home through the first winter. Families from the Mittimatalik community were relocated along with these unsettled families to help them adjust to the High Arctic, despite this help starving was common place. \n\nWord Count: 486\n\nQuash, K. November 3, 2022. A quiet morning after the first snowfall of the season in Inukjuak. \nRetrieved from CTV News Montreal https://montreal.ctvnews.ca/inukjuak-to-leave-diesel-behind-1.6128535\n\nMadwar, S. (2018). Inuit High Arctic Relocations in Canada. The Canadian Encyclopedia.\nhttps://www.thecanadianencyclopedia.ca/en/article/inuit-high-arctic-relocations\n","opacity":null,"text":"Inukjuak - Unsettling of Port Harrison - Trisha Cochrane","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[58.453682,-78.112428],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679952652833518,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"2d9682d5-9e33-42f4-903e-0d1b9115709b","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"c6b3942a-11fd-42a1-9bb6-7cb3dbf8fad0","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"8b44e25c-7c92-4e50-8110-49c64b08a2dd","isCollapsed":null,"description":null,"opacity":null,"text":"Chemin Du Milieu","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[46.112214,-75.113808],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680467127544214,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680762552000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"af647a31-fb36-4a28-8e19-dd67cd81e819","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"85c1e1b2-f7a7-4c6f-8dc4-55068a7bce3a","isCollapsed":null,"description":"The Oka Crisis of 1990 refers to a striking moment in Canadian history, marked by a confrontation between Quebec Mohawk peoples and the Canadian police, military, and settler population. The conflict was triggered by “the proposed expansion of a golf course” (Lowrie, 2020) over ancestral land, sparking “11 weeks of armed confrontation near the resort town of Oka, Quebec” (Hylton, 1990). With regard to the notion of resistance, Clarke and Byrne provide the following description: “both violent and nonviolent economic, political, cultural, and military acts to change the system in response to conflict and structural violence” (Clarke, Byrne, 2017, p.112-113). The Oka Crisis is a clear example of violent resistance, as per the authors’ definition, specifically through the Mohawk peoples’ use of firearms in their efforts to protect their ancestral land from further exploitation and desecration. Notably, the standoff resulted in the death of one police officer “felled by a bullet whose source was never determined” (Lowrie, 2020). Additionally, an Indigenous woman, Waneek Horn-Miller, was bayonetted in the chest by a Canadian soldier but survived, and Ronald Cross, an Indigenous man, was beaten by police after his arrest (Ha, 2000). These events illustrate the extent of violence that occurred during the crisis and are perhaps indicative of the reasons why peaceful resistance strategies are more commonly used by Indigenous peoples. The anticolonial efforts by the Algerian FLN, for example, were successful in ousting their colonial rulers, the French, through principally violent means. Though there are some parallels between the colonial domination of Indigenous peoples in the two counties, clearly violent resistance is less appropriate in the Canadian context. Though, its efficacy in the Algerian case is clear. The crisis brought attention to long-standing tensions and injustices faced by Indigenous peoples, including land dispossession, cultural suppression, and systemic discrimination. It also raised awareness about the need for greater recognition and protection of Indigenous rights and sovereignty. Ultimately, the Oka Crisis of 1990 was a defining moment in Canadian history, marked by armed confrontation between Indigenous peoples and the Canadian state. It serves as a stark reminder of the ongoing struggles faced by Indigenous peoples in Canada and underscores the need for peaceful and nonviolent resolution of conflicts. The crisis also highlights the importance of recognizing and protecting Indigenous rights and sovereignty, as well as promoting reconciliation and healing between Indigenous and non-Indigenous communities. 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The Tiny House Warriors are resistors to the Trans Mountain Pipeline, which is threatening the land of multiple Indigenous communities across 'Canada'. They are directly resisting the pipeline by building multiple small houses along the planned route of the pipeline. The houses are being placed strategically so the government and Trans Mountain pipeline can be stopped which is directly resisting the possible destruction. As well as resisting the destruction of their land, the Tiny House Warriors are resisting the government who is infringing upon their Indigenous Rights (Richards, 2022). The government has to communicate with the community as well as the Secwepemc community has rights to their land which they have never ceded and the government is directly breaking those rights by forcing themselves and the pipeline on the Secwepemc lands. Since the Tiny House Warriors are creating houses on the lands this is directly resisting the possible displacement of those peoples and destruction of lands. The Tiny House Warriors are asserting their rights by having people live on the land of the direct path for the pipeline and by this they are resisting the government and pipeline. As well as resisting direct and active destruction of their lands they are also resisting the future destruction of climate change to their lands. The land defenders are using solar panels for natural forms of power to power the houses which are resisting climate change, this can assist in solar infrastructure (Kinder, 2021). The use of solar power also resists dominant societies perspectives, as dominant society tends to support more environmentally destructive forms of power like gas and oil. By the Tiny House Warriors using natural sources of energy they are actively resisting dominant society. All these examples listed above are the reasons for why the Tiny House Warriors are a perfect example of resistance. They are resisting the active and direct destruction of land, as well as the future destruction of their lands. They are also resisting the governmental infringement of rights and dominant societies' dominant perspectives of energy.\n\nResources:\nJordan B. Kinder; Solar Infrastructure as Media of Resistance, or, Indigenous Solarities against Settler Colonialism. South Atlantic Quarterly 1 January 2021; 120 (1): 63–76. doi: https://doi-org.proxy.lib.sfu.ca/10.1215/00382876-8795718\nRichards, K. S. (2022). Tiny Houses, treesits, and housing on the front lines of the TMX pipeline resistance. 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Island","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.420703,-75.712393],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680697761228534,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680747964000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"934b2dcf-989e-45fc-b26c-24ec9fb48278","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b161e017-f855-4157-b08d-0a97164c307f","isCollapsed":null,"description":"Theme: Resistance\n\nThe case study of the Wet’suwet’en pipeline protests is complex but demonstrates Indigenous resistance against a system of colonialism, ignorant of Indigenous rights. The Coastal Gaslink pipeline crosses over several Indigenous territories, cutting through 190 kilometres of the Wet’suwet’en territory. The issue at hand with the construction of the Coastal Gaslink pipeline is its disregard for Indigenous identities and their sovereignty. Coastal Gaslink did not receive proper authorization from the hereditary chiefs from the Wet’suwet’en First Nation prior to their attempt to begin construction, which is important to keep in mind, as the responsibility of a hereditary chief is to sustain the natural world of their land. Despite this lack of authorization, Coastal Gaslink proceeded to trespass on Indigenous land, after they were evicted by the Wet’suwet’en First Nation because of the B.C. Supreme Court’s injunction to remove items in the way of their construction. The RCMP later went to the Wet’suwet’en territory to enforce the court injunction, and eventually arrested those protesting and resisting against the infringement of their Indigenous rights and sovereignty.\n\n\tA comment from the United Nations Committee on this conflict stated the importance of all Wet’suwet’en hereditary chiefs’ approval, and without the approval from all relevant members, there is no consent for the construction to take place. This is because of Wet’suwet’en law, and the importance of protecting their natural environment. The Wet’suwet’en First Nation shows resistance towards the ignorance and lack of respect towards Indigenous law and culture and are assertive of their self-determination through their protests. The Canadian government prioritizes monetary gain from the construction of the pipeline at the expensive of Indigenous laws and sovereignty. The Wet’suwet’en First Nation shows resistance against this colonial system trespassing on their land through their protests and blockades, despite attempts from the state to stop them. The whole conflict can be traced back to colonization and how this land is rightfully theirs, and Indigenous people should not have to fight so hard for a land that is already their own. Discrimination and colonization towards Indigenous people are engraved into our government, and the conflict seen in the Wet’suwet’en territory is a result of this colonial system. \n\nWord Count: 359\n\nReferences:\nShah, S. (2022). Wet'suwet'en explained. The Indigenous Foundation. https://www.theindigenousfoundation.org/articles/wetsuweten-explained \n\nMcCreary, T., & Turner, J. (2018). The contested scales of Indigenous and settler jurisdiction: Unist’ot’en struggles with Canadian pipeline governance. Studies in Political Economy, 99(3), 223–245. https://doi.org/10.1080/07078552.2018.1536367 \n\nEisenberg, A. (2022). Decolonizing Authority: The Conflict on Wet'suwet’en Territory. Canadian Journal of Political Science, 55(1), 40–58. https://doi.org/10.1017/S0008423921000858\n\nSimmons, M. (2022). The complicated truth about pipelines crossing Wet’suwet’en territory. The Narwhal. https://thenarwhal.ca/coastal-gaslink-map-wetsuweten/ \n","opacity":null,"text":"Wet’suwet’en Territory Pipeline Protests - Alexandra Lachance","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.3247239,-125.875265],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680503244030417,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"96cb951a-0ce5-4418-be9e-7eea73d67227","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680503484000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"67bcb342-1a82-484a-afbf-f179d3f46d7c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"91e715c4-7287-4d30-8018-8aca9ba7e928","isCollapsed":null,"description":"Unsettling\n\nUsqsuqtuuq or Gjoa Haven is a community located on King William Island in Nunavut and near the shipwrecks of the final expedition led by John Franklin searching for the Northwest Passage in 1845 (Government of Nunavut, 2013; Neatby & Mercer, 2018). The Franklin expeditions and the dominant narratives resulting from them have contributed to the unsettlement of Inuit by minimizing their presence and misrepresenting their lifestyle, as well as drawing the attention of a colonial society to the Arctic.\n\nJourneys into areas unknown to colonizers like the British were viewed partially as a test of the idea that they were superior to other people through technology, showing that they were justified in the process of unsettlement that was necessary for them to benefit from colonization (Davis, 2002). This disaster prompted a wave of attempts to find out what happened, and the presence of these intensified the intrusion of colonial entities like the Hudson’s Bay Company into the territories of Inuit as the searchers needed to be supplied (Gillies, 2002). On expeditions like Franklin’s, members wrote about the environment they encountered, with descriptions of the Arctic as lifeless and inhospitable compared to places like England (Krans, 1999). This has contributed to a view of the land where the presence and concerns of Inuit have been ignored as the accounts made by these expeditions emphasized its emptiness (Simon, 2011).\n\nThe dramatic story of the last Franklin expedition has also been used by the Canadian government and other non-Inuit groups to justify their interests in the Arctic. As the fate of the final Franklin expedition could be seen as a mystery that would only be solved in 2016 with the finding of the two ships, the presence of remains and the desire to find them gave the land a colonial history that would legitimize Canada’s control of the area (Neatby & Mercer, 2018). Resource extraction efforts have also drawn connections to this expedition, framing themselves in a tradition of “discovery” and intending to be seen in a positive light similarly to the image of explorers braving tough conditions (Craciun, 2016).\n\nAnother possible consequence of the perspectives that emerged from the expeditions of the 19th century was the relocation of Inuit from areas further south to islands in the north. There could have been an assumption that the relocated Inuit would have no problems adjusting since the environments seemed to be the same to the Canadian government, but the result was that families faced dire conditions as there were few resources available (Marcus, 1991).\n\nWord count: 396\n\nReferences\n\nCraciun, A. (2016). Writing Arctic disaster: Authorship and exploration. Cambridge University Press. https://doi.org/10.1017/CBO9781316410790\nDavis, R. C. (2002). \"Once bitten, twice shy\": Cultural arrogance and the final Franklin expedition. Polar Geography, 26(1), 21-38. https://doi.org/10.1080/789609351\nGillies, R. W. (2002). The type and number of expeditions in the Franklin search 1847-1859. Arctic, 55(1), 57-69. https://doi.org/10.14430/arctic690 \nGovernment of Nunavut. (2013). Gjoa Haven. https://www.gov.nu.ca/sites/default/files/files/Gjoa%20Haven%20Profile%20new%20layout.pdf\nKrans, M. (1999). Writing for an elsewhere: Author(ity) and authenticity in the texts of the first Franklin expedition (1819-1822). Studies in Canadian Literature, 24(1), 70-92.\nMarcus, A. R. (1991). Out in the cold: Canada’s experimental Inuit relocation to Grise Fiord and Resolute Bay. Polar Record, 27(163), 285-296\nNeatby, L. H., & Mercer, K. (2018, March 8). Sir John Franklin. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/sir-john-franklin\nSimon, M. (2011). Canadian Inuit: Where we have been and where we are going. International Journal, 66(4), 879-891. https://doi.org/10.1177/002070201106600415.","opacity":null,"text":"Usqsuqtuuq (Gjoa Haven) and the Franklin Expeditions - Brian Cheng","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[68.627983,-95.86835],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680503828421754,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"a85deb83-9ed8-44be-8a33-c1822c17cfa5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504573000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":false,"id":"e5c93562-3078-4285-a57b-61109a0eba8e","hasLongDescription":false,"icon":null,"locked":true,"type":"Path","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":1,"position":null,"strokeWidth":2,"author":"5936c28f-9b76-43cb-87ff-8f943457b1e6","isCollapsed":null,"description":"Journey of the Nishiyuu:\nWhapmagoostui, Quebec's James Bay Cree community reached Parliament Hill after a 1,600-kilometer journey intended to draw attention to Indigenous concerns.\n\n","opacity":null,"text":"Idle No More:","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[45.424257,-75.698704],[55.282124,-77.756277]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":"WALKING","ordering":1680697017844143,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"4792322f-4c9f-482a-9f31-c196ced63d34","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680698617000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"376fb663-2a40-44c5-8d42-7f83ddec0e02","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b91db85d-a36a-407b-b0d3-77b141c2b020","isCollapsed":null,"description":"Theme: Resilience\n\nI chose Rogers Pass for this re-mapping activity because it's one of the most difficult places to successfully route a railroad through, due to its high elevation and hostile weather conditions. My research essay detailed how resilient Chinese labourers were when it came to their initial arrival (which was met with disapproval ranging to outright bans) to Canada, to them being taken advantage of when working on the Canadian Pacific Railway, all the way until today when that resilience has borne fruit as our society continues to embrace diversity and inclusivity on top of multiculturalism.\n\nThe railroad working conditions were abhorrent - given how this railroad was built more than a century ago, there were no safety standards or any laws in place to ensure worker's rights (even basic decency such as a minimum wage, reasonable room and board, or anything resembling equality in the workplace) were respected. Given the prospect of earning far higher wages by working on this mystical Canadian railroad, Chinese workers emigrated here in droves in search of a better life, only to realize they had been duped as they were paid up to 50% less in wages compared to their Caucasian counterparts (even less when one considers that Chinese workers had their room and board deducted from their salaries) (\"Building the Railway\", 2017). Chinese labourers were also given the most dangerous jobs when it came to railroad work such as being responsible for the explosives to carve out a tunnel.\n\nMy thesis for the research essay is as follows: Although the injustices faced by East Asian immigrants to Canada during the late 19th and 20th centuries were due to and resulted in bizarre, racist, and unjust policies against them while they worked on Canadian infrastructure, their perseverance nonetheless, combined with their presence in modern Canadian society demonstrates the significance and ramifications of resiliency. This can easily be expanded or specifically applied to how Indigenous peoples are treated, or this railway respectively. Although hundreds if not thousands of Chinese labourers perished while working on this railroad, a simple compare and contrast analysis objectively demonstrates how resiliency and perseverance persisted when it comes to the Chinese community. They couldn't offer much resistance since there was no public support to better their lives back then, and unsettling doesn't apply as thoroughly as it would if my topic was strictly regarding Indigenous peoples.\n\nI recognize that the focus of this course is centered around Indigenous peoples, but I chose to take these two large related assignments in a different direction since most of my classmates would likely not - I can offer a different perspective! In hindsight, while reflecting on what I have learned from this course, I am both heartened and hopeful by the progress society has made towards rectifying the wrongs in our country's painful history - from the Charter of Rights to equality in society, albeit much more can and should be done (CEA #5 discusses this in detail with respect to Indigenous peoples and the need for reconciliation).\n\nWord Count: 502 (500 exactly if you ignore the 'Theme: Resilience' at the beginning)\n\nWorks Cited: (No reverse indent available) \n\nS, C. H. (2021, April 16). The legacy of Chinese Railroad Workers - Coquitlam Heritage at Mackin House. Coquitlam Heritage Society. Retrieved April 2, 2023, from https://www.coquitlamheritage.ca/blog-pages/2020/7/30/the-legacy-of-chinese-railroad-workers (For the picture)\n\nTrade, M. of I. (2017, January 19). Building the railway. Province of British Columbia. Retrieved March 15, 2023, from https://www2.gov.bc.ca/gov/content/governments/multiculturalism-anti-racism/chinese-legacy-bc/history/building-the-railway \n\n","opacity":null,"text":"Chinese Railroad Labourers (Rogers Pass) - Jonas Lam","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[51.401442,-117.466163],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680488672347265,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"94014f45-36f5-459e-8917-cb8dae2b6ddb","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504409000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"befeb6e8-055c-43aa-b53c-4d9edaebb3bb","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"f6933b65-f7cd-4ed1-a77c-d9fe68ea7ce0","isCollapsed":null,"description":"Theme: Resistance\n\nThe Mohawk Nation and the Canadian government engaged in a 78-day standoff during the Oka Conflict in the summer of 1990. This case revealed the widespread, systemic cruelty that thousands of Indigenous people had been subjected to across the nation, and can be seen as a turning moment in Canadian history. Therefore, I believe the Oka case of 1990 is a prime example of Indigenous resistance in Canada and can be seen as a critical case for understanding Canada’s history.\n\nThis is Oka which is a small town located just outside of Quebec, This community is close to the Mohawk reservation of Kanehsatake. I chose to locate my pin here as an example of resistance as the Mowhak nation endured a great struggle due to our Canadian government and showed their resistance to the entire world. To begin, in 1989 the Oka mayor revealed his plans to create a 9-hole golf course and construct residential buildings on the land that the Mohawk tribe had claimed for over 200 years. As the Mohawk nation refused this plan, Innocent demonstrations began as a way to fight for their home. These demonstrations went on “for nearly a year as the Mohawk and non-native people from Oka protested, rallied and signed petitions” (Hill, 2018, pg. 4). After failing to get the government's attention, the Mohawk people set up a blockage in March 1990 to “prevent bulldozers from breaking their native burial grounds' ' (Fisher, 2001). On July 11th, 1990, things drastically took a turn as Quebec gathered a large unit of heavily armed police forces known as the SQ and 100 riot police to raid the blockage. The standoff continued for 78 days and during that time there were numerous deaths and injuries sustained due to police brutality and mistreatment. The standoff ended on September 26, 1990, when “the Canadian government purchased the land, and the development expansion was canceled” (Brown, 2013). To this day the Mohawk community has never received the land back, and the name Oka currently “remains in the memory of the many indigenous people who stood up to the military and fought over their sacred land” (LaPier, 2020).\n\nAs thousands of indigenous people banded together to fight for what was right, I believe this case is a shining example of indigenous resistance in Canada and relates to our course's main theme. Instead of giving up and letting the government overthrow them, the Mohawk people defended their territory and their beliefs. The Oka crisis shows the effectiveness of Indigenous resistance and the resilience of Indigenous communities when they fight for their rights. The Mohawk nation would become another forgotten community that the Canadian government oppressed if they did not fight for their territory.\n\nWord count: 452\n\nReferences:\n\nFisher, L. (2001, April 12). Standoff at Oka. CBC. Retrieved March 7, 2023, from https://www.cbc.ca/history/EPISCONTENTSE1EP17CH2PA2LE.html\nBrown, A. (2013, July 11). Oka Crisis. The Canadian Encyclopedia. Retrieved March 7, 2023, from https://www.thecanadianencyclopedia.ca/en/article/oka-crisis\nHill, G. (2018, June 4). Oka Crisis of 1990. Indigenous Armed Self-Defense and Organization in Canada, 1, 3- 14. Retrieved March 7, 2023, from https://1312press.noblogs.org/files/2022/07/OkaCrisis-GordHill.pdf \nLaPier, R. (2020, July 21). Canada's Oka Crisis marked a change in how police use force. High Country News. 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Resistance \n\nFor my case study, I looked at the White Paper of 1969. The White Paper was a legal policy document that the Canadian government had created regarding Indigenous communities (Lagace et al., 2015). It aimed to assimilate Indigenous individuals into Canadian society by eliminating \"Indian\" status. The paper would have allowed the government to abolish the Department of Indian Affairs and any existing documents. To exemplify, documents such as the Indian Act. Therefore, the government would have obtained access to impose land and economic decisions on indigenous communities. This legal document would have only worsened the treatment of Indigenous communities across Canada. \n\nThrough the case of the 1969 White Paper, the theme of resistance is portrayed due to the result of Indigenous communities uniting to refuse what was imposed upon them with the help of the Red Paper, not having to surrender their Aboriginal special rights and the success of withdrawing the White Paper.\n\nAs First Nations communities understood living conditions would become worse than what took place within residential schools, they united to refuse what was imposed upon them and not have to surrender their Aboriginal rights. In order to reject the White Paper, the creation of the Red Paper was needed (Nickel, 2019). This new document allowed Indigenous lands, rights, and statutes to be respected and acknowledged within the Canadian law system (Nickel, 2019). To demonstrate, the Red Paper stated the role of the federal government concerning the implementation of the laws of Indigenous governance (Robertson, 2008). The Red Paper acts as a form of resistance as it is a way to counteract the disheartening White Paper. The new paper allows Indigenous people to maintain their identities, rather than surrender their Aboriginal rights and lose touch with their roots. As a result, the pressure led to the withdrawal of the White Paper due to social activism, awareness, and the creation of the Red Paper led the White Paper to fail. Moreover, this exhibits how crucial the concept of resistance is in placing certain issues on the political agenda as governments often disregard certain matters. This case portrays the unity and resistance amongst Indigenous peoples to abolish a document that was out to destroy their rights, traditions, culture, and people. \n\nWord count: 371\n\nSources:\nNickel, S. (2019). Reconsidering 1969: The White Paper and the Making of the Modern Indigenous Rights Movement. The Canadian Historical Review, 100(2), 223–238. https://doi.org/10.3138/chr.2018-0082-2\n\nRobertson, C. (2008). TRICKSTER IN THE PRESS. Media History, 14(1), 73–93. https://doi.org/10.1080/13688800701880424\n\nThe Canadian Encyclopedia. (2015, September 24). The White Paper, 1969. Retrieved March 9, 2023, from https://www.thecanadianencyclopedia.ca/en/article/the-white-paper-1969 \n\nThe white paper 1969. indigenousfoundations. (n.d.). Retrieved March 9, 2023, from https://indigenousfoundations.arts.ubc.ca/the_white_paper_1969/ \n\nAuthor: Preet Sekhon","opacity":null,"text":"The White Paper 1969- by Preet Sekhon","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4358648,-75.6928002],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680748136650535,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"fa093749-e91a-4fde-be13-35247997cf1e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680762666000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"28f03c6b-fe1d-487d-813c-520a4186a549","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"897a5ea3-8909-4f52-9364-e85bda3645e5","isCollapsed":null,"description":"Theme: Resistance \n\nIndigenous women and girls have disproportionately high levels of victimization in Canada and statistics Canada has shown that two-thirds of Indigenous women have experienced violent victimization in their lifetimes (Heidinger, 2022). Despite continued victimization of these groups, resistance is exemplified by missing and murdered Indigenous women and girls (MMIWG), and by their communities both during and beyond their physical lifetimes. Despite responsibility typically being imposed on the victims, Indigenous communities have continued to fight this narrative to get justice for victims. \n\nTo better understand the treatment that Indigenous women and girls are subject to, it is crucial to explore the story of Amber Tuccaro, who was a 20-year-old mother to one son. Tuccaro disappeared in 2010 after accepting a ride to Edmonton with an unknown man in Nisku, Alberta. Amber’s remains were found on September 1st, 2012 (CTV News, 2020). Police eventually released a phone call between Amber and an unidentified male, hoping it would help identify the man. A few women identified the man, however, RCMP stated that he was not a person of interest (Savarese, 2017). In 2014, Amber’s mother filed a complaint with the RCMP stating that they downplayed her daughter’s disappearance and took her off the missing persons list after only one month, despite not having any sightings of her (Savarese, 2017). Tuccaro’s case remains unsolved, and the RCMP has been criticized for the lack of urgency in the investigation, even after her remains were found. \n\nWhen Tuccaro’s disappearance was reported, her mother was told she was “probably out partying and would eventually return home, and there was no reason to suspect she was in danger” (Savarese, 2017, p. 167). This is just one example of responsibility being imposed onto Indigenous victims. Since investigators fail to legitimize the value of Indigenous lives (Ficklin et al., 2021), the onus gets put onto the family, friends, and communities to fight the systemic inequities that exists in Canada (Savarese, 2017). Some of the most prevalent examples of resistance through community action include continually holding protests and vigils in honour of the victims, and continued advocacy for a National Inquiry into MMIWG, which was ultimately published in 2019 (Government of Canada, 2020).\n\nAmber Tuccaro is just one instance of injustices towards MMIWG. More attention is being given to these issues, resultant from the continued advocacy of Indigenous communities, and their resistance to being pushed aside and ignored, or to the issues being swept under the rug. Without community resistance, many of these cases would not be getting the recognition they deserve, and it is unlikely that there would have ever been a published Inquiry into MMIWG. \n\nWord Count: 438\n\n\nReferences:\n\nCTV News. (2020, August 20). 'We will never stop demanding justice': Tuccaro family marks 10th anniversary of woman's disappearance. Edmonton. Retrieved February 19, 2023, from https://edmonton.ctvnews.ca/we-will-never-stop-demanding-justice-tuccaro-family-marks-10th-anniversary-of-woman-s-disappearance-1.5069039 \nFicklin, E., Tehee, M., Killgore, R. M., Isaacs, D., Mack, S., & Ellington, T. (2021). Fighting for our sisters: Community advocacy and action for missing and murdered indigenous women and girls. Journal of Social Issues, 78(1), 53–78. https://doi.org/10.1111/josi.12478 \nGovernment of Canada. (2020, November 26). Backgrounder - National Inquiry into missing and murdered indigenous women and girls. Canada.ca. Retrieved March 6, 2023, from https://www.canada.ca/en/women-gender-equality/news/2019/06/backgrounder--national-inquiry-into-missing-and-murdered-indigenous-women-and-girls.html \nHeidinger, L. (2022, April 26). Violent victimization and perceptions of safety: Experiences of First Nations, Métis and Inuit women in Canada. Statistics Canada. Retrieved March 6, 2023, from https://www150.statcan.gc.ca/n1/pub/85-002-x/2022001/article/00004-eng.htm \nSavarese, J. L. (2017). Challenging colonial norms and attending to presencing in stories of missing and murdered indigenous women. Canadian Journal of Women and the Law, 29(1), 157–181. https://doi.org/10.3138/cjwl.29.1.157 \n\n","opacity":null,"text":"The Disappearance of Amber Tuccaro - Danielle Waller","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[53.333333,-113.533333],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680287922153201,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"aad50c26-7e64-4a15-b9eb-205c5ed30799","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"4a43c2f7-9a9d-46e3-8daa-4f3fec0b60ff","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bddc42ed-4722-4d53-85c7-a5c696392ac8","isCollapsed":null,"description":null,"opacity":null,"text":"49.26627829791646, -122.9275578153453","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.266278,-122.927557],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680143393053270,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"ff454cf3-68e6-43a7-b468-8d5d8e5260f5","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"7bd78fc8-d119-4da1-8231-586c84ee4537","isCollapsed":null,"description":"For my research assignment I decided to explore education In Canada, more specifically in the Yukon where my band resides. My thesis argued that while there’s unfairness, financial issues, and unjust assimilation within the education system, Indigenous peoples continue to thrive and demonstrate resilience. As most know education for Indigenous peoples in Canada was and is severely compromised/damaged due to residential schools. Residential schools stripped children of their culture and their family roots and traditions. These schools have had a generational affect and overtime destroyed many Indigenous cultures. Indigenous peoples never failed to pick themselves back up and work to reviving their culture. “Education has now come to be seen as a key area in which Indigenous peoples can reclaim and revalue their languages and cultures and, in so doing, improve the educational success of Indigenous students” (May and Aikman, 2003, p.141). Indigenous people continue to fight for themselves and to break any barriers or boundaries that have been set it the past. I also talked about the financial struggles within Indigenous schools and providing education on reserves. How the lack of funding hinders schools in providing school supplies, transportation, adequate teachers, and any extra help (Trovato, Pedersen, Price, and Lang, 2011). The Indigenous peoples in the Yukon have made great strides towards equality and better education for Indigenous students in the Yukon and all of Canada. They curated the document: Together Today for our Children Tomorrow that spoke about challenges Indigenous peoples were/are facing and some suggestions for a path forwards. This document was submitted to the prime minister of Canada at the time, in 1973 (Wallingham, 2021, p.6). Indigenous people of the Yukon have pushed for integration of Indigenous learning models and an inclusive educational system. Additionally, I spoke on the ninety-four Calls to Action and how Indigenous people in the Yukon are powerful advocates and continue to speak out. After all that Indigenous people of Canada more specifically in the Yukon have endured, they persist and have hope and faith that Canada can do better and will be better. They always have had pride in their culture and have stayed true to who they are. The amounts of resilience Indigenous peoples have showed is truly commendable, and the fights not over yet. As Indigenous people continue to fight, continue to be resilient, we must stand alongside and advocate and support them.\n\nBibliography\n\n•\tHatherly, D., News, L., & News. (2022, March 12). Long-standing gaps in student outcomes persist as Yukon government works to close them. Yukon News. Retrieved March 15, 2023, from https://www.yukon-news.com/news/long-standing-gaps-in-student-outcomes-persist-as-yukon-government-works-to-close-them/\n•\tMay, S., & Aikman, S. (2003). Indigenous Education: Addressing Current Issues and Developments. Comparative Education, 39(2), 139–145. http://www.jstor.org/stable/3099875\n•\tTogether Today for our children Tomorrow. (n.d.). Retrieved March 16, 2023, from https://cyfn.ca/wp-content/uploads/2013/10/together_today_for_our_children_tomorrow.pdf\n•\tWallingham, L. (2021, August 4). First Nations Authority of First Nations Education in the yukon: A path forward. Munin. Retrieved March 15, 2023, from https://munin.uit.no/handle/10037/22885\nCBC/Radio Canada. (2023, March 17). Whitehorse needs a downtown school, opposition says | CBC News. CBCnews. Retrieved April 3, 2023, from https://www.cbc.ca/news/canada/north/whitehorse-elementary-downtown-school-1.6781481 \n","opacity":null,"text":"Education in the Yukon-Shae Torget","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[65.237678,-136.860958],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680587117877280,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"bc3cbcbb-9de0-4fc4-a748-98bd7936c83f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680587823000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"97a9bb8d-f484-40a3-a923-8c874b221f11","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b39a9f41-e279-403d-9b4f-72557c49403c","isCollapsed":null,"description":"Lylyan Nguyen\nTheme - Resistance\n\nThe Tiny House Warriors, a group of land and water defenders, were arrested many times for building tiny homes in an attempt to block the Trans Mountain pipeline construction. The Secwepemc Nation has openly denied the pipeline expansion taking place on their traditional land, however the construction continues to flourish and the company claims approval and collaboration in creating jobs for the Indigenous Nations (Trans Mountain, 2017). \n\nOne of the arrests, charged with Theft and Uttering Threats (TINY HOUSE WARRIORS, 2020), occurred near Blue River, unceded Secwepemc territory. The group brought three tiny houses on wheels to the construction site, near my pin on the map. The vast number of Sewepemc people has rejected the pipeline expansion, as there is high risk of spills tainting their land and animals. Other than ecological threats, the group has also voiced that they are reasserting their jurisdiction over their territories. While some may consider the group as criminals, it matters that the Tiny House Warriors display resistance to the Trans Mountain Pipeline because by facing multiple arrests and not giving in to societal or federal pressure, the Tiny House Warriors are preventing the repeat of our colonization and ruination of our lands and peoples. This plot near Blue RIver is a significant place where history of resistance against authoritative power had occurred, undoubtedly starting a precedent for the future to come. The ongoing impacts of colonialism on Indigenous peoples has profoundly affected the success of their lives including economic opportunities, justice, education, and much more. Since the government and media are often connected because of the influence both have on society and biases, this could be a factor into the criminalization of the Indigenous group “Tiny House Warriors”, further proving the engraved legacies of colonialism that negatively affects Indigenous lives and success. Despite their charges and arrests, the group continues to resist authority by raising funds for more houses to be strategically placed along pipeline construction. Their endurance through the war for the preservation of their sacred and natural lands emphasizes their determination to keep what is theirs - traditions, land, and culture - in order to prevent the repeat of colonization.\n(Word count: 357)\nIndigenous peoples. Trans Mountain. (2017, July 5). Retrieved March 8, 2023, from https://www.transmountain.com/indigenous-peoples \n\nOur land is home. TINY HOUSE WARRIORS. (n.d.). Retrieved March 8, 2023, from http://www.tinyhousewarriors.com/ \n","opacity":null,"text":"Tiny House Warriors - Secwepemc Territory Lylyan","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.1084395,-119.305997],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680683558503653,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"36ffccce-5491-4341-8824-7a287d1bdd90","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680686140000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"8005bf7e-9290-4b76-bd5e-a5bb602b4236","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"708f91d9-95c1-4721-9a4e-891161dc9129","isCollapsed":null,"description":"The fight against Indigenous inequality by the government. \nTheme: Indigenous Resistance.\n\nIdle No More seeks to end colonialism, promote Indigenous sovereignty and self-determination, and create a more equitable and sustainable future for all Canadians. Idle No More fights daily discrimination, especially from the Canadian government. This movement shows resistance, unsettling, and resilience, but its main message is that Indigenous cultures will never give up. Four women noticed and took action. \n\nIn 2012, Steven Harper's conservative administration upset Jessica Gordon, Sylvia McAdam, Sheelah McLean, and Nina Wilson. Bill C-45, an omnibus budget measure, amended environmental laws and Indigenous peoples' land rights, affecting the Indian Act and many others. Indigenous people's tolerance was tested by the Bill of C-45. “Colonization continues through attacks on Indigenous rights and damage and harm to all our relations. We must repair these violations, live the spirit and intent of the treaty relationship, work towards justice in action, and protect Mother Earth”. The movement has stressed the importance of preserving nature and its resources and respecting indigenous land use customs. Idle No More's goal is to show how white colonial businesses, the foundation of Canada, may use the change in laws to best promote their interests while ignoring oppressed communities. Idle No More speaks for what doesn't. The Indigenous culture values preserving sacred land for future generations. Indigenous peoples have dedicated their lives to keeping their ancestral lands clean and healthy for future generations. Idle No More is a movement that pressures the government to recognize Indigenous lands' value.\n\nDecolonization, residential schools, the Sixties Scoop, stolen territories, and more have affected indigenous peoples. For centuries, they've fought for respect, dignity, and self-declaration, and this movement has given them the foundation to change Canada. If anyone wanted a physical definition of resistance, it would be the Idle No More movement and how it has shaped a new view on the importance of keeping Canada's environment sacred for everyone.\n\n\n309 words\n\n\nWoo, G. L. X. (2013). Decolonization and Canada’s ‘Idle No More’ Movement. Arctic Review on Law and Politics, 4(2), 181–206.\n\nInm. (2020, June 27). INM. idlenomore.ca. Retrieved March 13, 2023, from https://idlenomore.ca/burnaby-mountain-resistance-idle-no-more/\nStephen Harper to meet with First Nations leaders after weeks of ... (2013, January 11). Retrieved March 10, 2023, from https://nationalpost.com/news/politics/harper-agrees-to-meet-with-first-nations-leaders-after-weeks-of-protests\n\n\n\n\n\n\n\n\n\n","opacity":null,"text":"Idle No More Movement initiation - Raeann Bettles","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.1313787,-106.6543521],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680372472462113,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"f7a935ca-0120-4f3e-ab67-aa5f8d289693","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680373850000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"e343acf1-6bb6-4549-b23e-e65b1ccc0391","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"01100b85-8b4e-4547-9f72-bb736aa1c978","isCollapsed":null,"description":" At the beginning of the fur trade, the First Nations did most of the trapping of beaver pets. Fort Langley, located on Kwantlen First Nation land, was a Hudson's Bay Company fur trading post. It was part of a trading route for the British empire, located on the banks of the Fraser River. On this land, First Nations women demonstrated resilience during the 17th and 18th century fur trade. They did this by providing valuable knowledge of local resources, acting as translators between European traders and their communities, and executing essential tasks such as catching and preparing hides for trade. Their contributions were not only critical for the success of the trading industry, but additionally for the birth of Canada. While a husband was away engaged in business, Indigenous women showed resilience by managing the hearth and home, preparing food, chopping wood, mending clothing and even making valuable survival items such as moccasins or snowshoes (Masters, n.d). On top of that, they would even participate in the trapping of beavers and cleaning pelts. Thanadelthur (Chipewyan for “marten shake”), was a significant woman involved in the early fur trade who showed resilience to negotiate peace between the Chipewyan (Denesuline) and Cree peoples (Conn, 2018). Described as a teacher, guide, peacekeeper, and interpreter, Thanadelther was the key to the Hudson's Bay Company Expansion in Northern Canada. Trading internationally consists of various languages that must be translated for the exchange to work. Due to having no close contact with the Europeans, the Chipewyan had no access to weapons. On the other hand, the Cree were located near the Hudson's Bay Company trading post which gave them access to firearms. Therefore, Thanadelthur tied the peoples together, speaking and translating between English, Chipewyan, and Cree for trade (Conn, 2018). Traditional peacekeeping exemplified the importance of translation and the difficulties of trade if languages could not be understood. Most histories of the fur trade have been written as the stories of men. However, research shows that women played just as an important role in the industry that helped build Canada. Both Indigenous and non-Indigenous women played key roles in the trade, as women like Thanadelthur and Marie-Anne Lagimodière, a European settler who accompanied her fur trader husband, Jean Baptiste Lagimodière (Gwiazda, 2008) have shown in their contributions. Despite facing challenges such as disease outbreaks, conflicts with other tribes, and pressure from colonization, women remained crucial in preserving their cultures and traditions. They exhibited their resilience on this very land of Fort Langley. \nWord Count: 417 \nBibliography\nCanadian Geographic. (2018, June 4). Fur trade. Indigenous Peoples Atlas of Canada. Retrieved March 11, 2023, from https://indigenouspeoplesatlasofcanada.ca/article/fur-trade/\nFur Traders. Aboriginal peoples. (n.d.). Retrieved March 11, 2023, from https://masters.ab.ca/bdyck/early-canada/fur/\nGwiazda, Emily. (January 20, 2008) “Marie-Anne Lagimodière.” Retrieved on March 10, 2023, fromThe Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/marie-anne-lagemodiere.\nThanadelthur. The Canadian Encyclopedia. (n.d.). Retrieved March 11, 2023, from https://www.thecanadianencyclopedia.ca/en/article/thanadelthur\n","opacity":null,"text":"Fort Langley-Cassie Renaud","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.1705145,-122.5793897],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680374369099682,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"5cb65ae1-45aa-4b3f-8a98-26ca3c69cf74","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680375667000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"8a1c7075-c902-403b-b248-d967a247df83","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5936c28f-9b76-43cb-87ff-8f943457b1e6","isCollapsed":null,"description":null,"opacity":null,"text":"Kuujjuarapik","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[55.282124,-77.756277],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680684434850501,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680697848000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"cd41cc51-2d1b-4cf3-9338-e3015b8bafcc","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b39a9f41-e279-403d-9b4f-72557c49403c","isCollapsed":null,"description":null,"opacity":null,"text":"North Thompson Forest Service Road","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.484368,-119.169538],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680683459973411,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680698711000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"21d4ebd4-2292-432b-89a0-6b6696ef103b","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"f6b433f3-3f0c-464c-a977-e4a245b68fc6","isCollapsed":null,"description":"Theme - Resistance\nMy case study was about the Tiny House Warrior movement. Tiny House Warriors were built on the Secwepemc territory, which is located in British Columbia, close to the city of Kamloops. These Tiny Houses were built by the Indigenous peoples belonging to the Secwepemc territory for the purpose of generating awareness and standing up against the Trans Mountain Kinder Morgan pipeline (Cram, 2017). The pipeline was designed to create a means of oil transportation from Alberta into the West Coast, however, it runs right through the Secwepemc territory. The Trans Mountain Kinder Morgan pipeline has/is threatening Indigenous Territories, how the Tiny House Warrior movement demonstrates resistance through creating tiny houses that block the pipeline route to generate awareness, and how these actions speak volumes against settler colonialism. These tiny houses were placed alongside where the pipeline would be created in order to create a barrier in order to delay the construction from continuing. Not only were the Tiny Houses meant to display as a protest towards the pipeline and demonstrate the community’s resistance, but to also as a means of healing from the genocide colonialism which was created towards their land and people (Cram, 2017). When it came to the Secwepemc territory, the Indigenous community tried advocating for their rights back, yet the law continuously has and still is creating barriers on top of existing barriers towards them. The Indigenous people residing on Secwepemc territory displayed solidarity through advocating for their rights and demonstrated resistance towards the pipeline which would affect other local Indigenous territories surrounding them. For example, Hiller & Carlson (2018) discuss the continuous hardships Indigenous peoples have had to and are continuing to in order to protect their land and water. There has been resistance against not only the Kinder Morgan pipeline but also with similar projects at Muskat Dam and Unisto’ten. Overall, the major theme of resistance has been Indigenous peoples fighting for their rights to culture, land, language, and many more while Caucasian Canadians, settlers, used the power of the state to stop them. (339 words)\n\nReferences\nCram, S. (2017) Tiny House Warriors build homes to protest pipeline plans | CBC Radio, CBCnews. CBC/Radio Canada. Available at: https://www.cbc.ca/radio/unreserved/rethinking-housing-from-an-indigenous-perspective-1.4372047/tiny-house-warriors-build-homes-to-protest-pipeline-plans-1.4375245\nHiller, C., & Carlson, E. (2018). THESE ARE INDIGENOUS LANDS: Foregrounding Settler Colonialism and Indigenous Sovereignty as Primary Contexts for Canadian Environmental Social Work. Canadian Social Work Review / Revue Canadienne de Service Social, 35(1), 45–70. https://www.jstor.org/stable/26593191\n\n","opacity":null,"text":"Secwepemc Territory – Tiny House Warriors - Avneet Grewal","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.352987,-118.790088],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680216828825092,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"1e0744d8-0d7c-4ff8-bb91-e9e6de9d027a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"9a73c039-ec88-44be-89ae-da17acc1b46d","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"0c037615-4981-4437-8b10-1e3a7d425924","isCollapsed":null,"description":"By- Blake Schroeder\nTheme: Indigenous resilience\n\nThe land back movement is one that consists of various first nations tribes. Two of the main ones would be the Metis and the Inuit. These Indigenous people have been purchasing back land in ways such as Urban reserves, which help the Indigenous live alongside us in colonialized areas. These urban reserves are located all over Canada, but the one located here is called atim kâ-mihkosit (or Red Dog in English). I chose this spot to represent the movement because it is the first Urban reserve to be dedicated to education. The Indigenous buying their land back is a clear act of resilience, since they are not getting their land back by force, and helps us understand that the Canadian government isn’t completely willing to help them out of goodwill, and perhaps doesn’t truly care about reconciliation.\n\nThe Land Back movement does not consist of just getting back land, but to receive compensation for the long-lasting effects of colonization. These reserves, being located (usually) closer to cities help the indigenous mesh economically with our modern day world, since many of the areas they lived in after they were pushed out of much of the land they lived on, was generally poorer. Many of the land was prone to flooding, located far from civilization or not suitable for living in other ways. Urban reserves are not the end all solution to the past, but it is developed to better relations with them. Many \n\nWhile Urban reserves are helpful for some first nations, many have had struggles with these reserves. Inuit and Meti''s have had troubles accessing Treaty Entitlement money to be able to purchase the land needed for them. Some land that should be handed over get stuck in law, for example, Tim Daniels, a prominent indigenous figure, was trying to create a Urban reserve called the Naawi-Oodena, the largest reserve in Winnipeg. But the land was stuck in a decade long court battle with the federal government. Those who do get the money are often charged for higher amounts of money for the land , since they know that Treaty Entitlement money is involved so the indigenous can afford it.\n\nThe Land Back movement is a example of resilience due to how the Indigenous have partly adapted with these Urban reserves, yet are still presents with many obstacles in their path to doing so. It is clear (to me at least) that the government needs to do more in regards to accommodating and reconciliation for our past actions.\n\n\nSources\nAckerman, J. (2019, February 13). New Urban Reserve created for education advancement first of its kind ... Regina Leader-Post. Retrieved April 2, 2023, from https://leaderpost.com/news/local-news/urban-reserve-created-for-education-advancement-is-first-of-its-kind/\nKyle Muzyka, (2023) “First Nations are buying land to create urban reserves. But is it 'land back'?” CBC Radio https://www.cbc.ca/radio/first-nations-urban-reserves-land-back-1.6326851 \n\nGovernemnt of Canada, (2017) “First Nations in Canada”, Government of Canada https://www.rcaanc-cirnac.gc.ca/eng/1307460755710/1536862806124\n\nCBC News. (2007, November 9). Vancouver returns city-owned land to Musqueam | CBC News. CBC news. Retrieved March 12, 2023, from https://www.cbc.ca/news/canada/british-columbia/musqueam-marpole-midden-1.4865990\nMacDonald, D. (2007). First Nations, Residential Schools, and the Americanization of the Holocaust: Rewriting Indigenous History in the United States and Canada. Canadian Journal of Political Science / Revue Canadienne de Science Politique, 40(4), 995–1015. http://www.jstor.org/stable/25166181\n\nBorrows, J. (1997). Living between Water and Rocks: First Nations, Environmental Planning and Democracy. The University of Toronto Law Journal, 47(4), 417–468. https://doi.org/10.2307/825948\n\n\n\n\n\n","opacity":null,"text":"The Land back movement- Blake Schroeder","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.419102,-104.582328],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680216244451616,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0a30fba4-aefe-49fb-a7c1-0f7df4e32500","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"f82755b0-0653-4e83-ba17-11ec5dd149f3","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"6152796a-3d57-49be-b624-5d83c01f7054","isCollapsed":null,"description":"Theme: Resilience\n\nMy case study involves the Toronto Bathhouse Raids, as well as how LGBTQIA+ communities in Toronto, but also across the world, have since continued to advocate for their freedom of expression in the face of oppression. While it can be argued that this specific case study could be categorized under unsettling due to the nature of the raids, or resistance due to the way the community responded. Ultimately, I chose resilience because of the ongoing fight for LGBTQIA+ rights across the world. \n\nHomosexuality was decriminalized by the Canadian Government in 1969. There was, however, an exception to the law. No more than two people could be present in any kind of “homosexual act”, which meant that the bathhouses were technically in violation of this law. More than two men would be inside using the facilities, and they had no way to prove that people were not interacting inside. In this case, the bathhouses would be deemed as a \"public space\", so punishment and retaliation were technically allowed, although violence should not have been a part of it. It could’ve been handled in a humane and decent way, or the Police could have issued a warning to the bathhouses.\n\nIn 1981, The Toronto Police were focusing in on trying to erase queerness and homosexuality from the city of Toronto. They came up with what they called “Operation Soap”, which then became known as the Toronto Bathhouse Raids. On February 5th 1981, The Police raided four bathhouses around the city with brute force and unnecessary violence. Around 300 men that were taken by force from the bathhouses as crowds started to form around the scene. The men were not treated with decency and weren’t permitted to put clothing back on. Some of the men weren’t publicly “out” yet, which made this event even more de-humanizing than it already was. It was an unnecessary mass invasion of privacy.\n\nAfter the Raids, a wave of anger and protests came from LGBTQIA+ communities. From that anger, a group called \"The Right to Privacy Committee\" was born. The Committee's main goal was to advocate for and protect queer people, give them funding, and legal council. They were able to defend 90% of the men affected by the raids, and have their charges fully dropped. The committee has since been dissolved but was instrumental (mainly in the 80’s) in helping queer people in Canada. On June 22nd, 2016, there was an apology issued by The Toronto Police’s Chief, Mark Saunders. He expressed sorrow and regret on behalf of the whole force, and that they sincerely apologized for their actions.\n\nIn the present day, while Homosexuality is still legal, many queer people still have to deal with harassment and assault daily, which is unacceptable should not be happening. Queer and trans erasure is happening all around the world still to this day, and we must continue to educate people and keep these stories alive. The resilience the LGBTQIA+ community in Canada has shown since these raids has been monumental and will continue to stay active. \n\nWord count: 507\n\nReferences\n\nBawdy House Law + Homophobia: The Bathhouse Raids 1981-2002 · Canada’s Oldest Profession: Sex Work and Bawdy House Legislation · Exhibits. (n.d.). https://exhibits.library.utoronto.ca/exhibits/show/bawdy/bathhouse-raids\n\nHooper, T. (2016). “Enough is Enough”: The Right to Privacy Committee and Bathhouse Raids in Toronto, 1978-83. https://yorkspace.library.yorku.ca/xmlui/bitstream/handle/10315/33501/Hooper_Thomas_H_2016_PhD.pdf\n\nMagazine, X. (2023, February 20). COMPLETE “Track Two” Documentary, on 1981 Toronto Bathhouse Raids [Video]. Vimeo. https://vimeo.com/110370890\n\nPride in Canada. (n.d.). The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/world-pride-2014-toronto\n\nWikipedia contributors. (2021, May 3). Right to Privacy Committee. Wikipedia. https://en.wikipedia.org/wiki/Right_to_Privacy_Committee\n\n","opacity":null,"text":"The Toronto Bathhouse Raids - Natasha Dennison","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[43.652227,-79.375346],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680751960644425,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"f56e92e0-8937-46af-92d0-c2f0ff55caa0","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1682363414000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"094c8f53-a08e-4436-9aa7-2a110b42cc1e","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1f80784b-e327-4e2c-a9b6-3349e96c5998","isCollapsed":null,"description":"\t\n\nThe Tiny House Warriors by Meghan Samra: In my Case study I researched The Tiny House Warriors is a movement which took place in focusing on stopping the expansion of the Trans Mountain Pipeline. This is taking place in order to prevent it from passing over the unceded Secwepemc territory (Kairos, 2020). The important points talked about included what the Tiny House Warriors movement is and why it is important to Canada today. It also disuses how the Tiny House Warriors movement ties into resistance and what we can presently do and how we can help in the future to show our support. Their overall goal was to resist the construction of the pipeline as it crossed over Secwepemc territory. In order to achieve this goal, the warriors started building tiny homes along the pipelines supposed path. Building these homes is a form of protest as it is showing that they are done being ignored and have a voice. They dont want their land, wildlife and reserves to be taken away and destroyed as a lot of their rights, and land have been taken away and ignored. The Tiny House Warriors movement is basically resisting the pipeline from being built and seizing more land. The case states that “they are fiercely resisting unwanted and unjust projects while exemplifying a much better way forward ones based on respectful relations with each other and with lands and waters” (Gobby, 2022). The resistances can be configured to one main theme which is the fact that “Indigenous communities asserting and protecting their treaty rights, while White Canadians, with the backing of the state, attempt to stop them” (Sheloff, 2020). Kanahus has been organizing the resistance in regards to the Trans Mountain Pipeline. They knew that they needed to resist on the ground because they knew of all the legal and political strategies that would come into play and wanted to be a step ahead of the government (Gobby, 2022). Minutaglio described these tiny homes as “resistance-homes-on-wheels” (Minutaglio, 2021). They are using the tiny homes as resistance to use as a blockade from th4 further expansion of the pipeline. Overall, , the Tiny House Warriors movement was conducted to stop the building of the construction of the Trans Mountain Pipeline by building tiny homes along the 518km pipeline route. The movement was done by one of the main leaders Kanahus Manuel. She started this movement to stop the pipeline from passing over the unceded Secwepemc territory. The movement focuses on resistance because Indigenous Peoples are resisting the government from taking more of their land by building tiny homes which are tragically placed along the pipeline route.\nWord count 441\n\nRefrences:\nGobby , J. (2022, April 13). More powerful together – alternatives as resistance (part 2). Radical \n\tEcological Democracy. Retrieved February 10, 2023, from https://\n\tradicalecologicaldemocracy.org/more-powerful-together-alternatives-as-resistance-\n\tpart-2/ \nKairos. (2020, July 15). Trailblazer: Kanahus Manuel and The Tiny House Warriors. KAIROS \nCanada. Retrieved March 14, 2023, from https://www.kairoscanada.org/trailblazer-\nkanahus-manuel-and-the-tiny-house-warriors \n\nMinutaglio, R. (2021, March 25). How tiny houses became a symbol of resistance for indigenous women. ELLE. Retrieved March 14, 2023, from https://www.elle.com/culture/career-politics/a29738953/tiny-house-warriors-trans-mountain-pipeline-canada/ \n\nSamra, Meghan. (2023, March 13). Research Assignment word Document. \n\nSheloff, S. (2020, November 17). Blog: Special series - A history of indigenous resistance. \nEdmonton Social Planning Council. Retrieved February 22, 2023, from \nhttps://edmontonsocialplanning.ca/2020/11/17/blog-special-series-a-history-of-\nindigenous-resistance\n\nImage:\nhttps://www.cbc.ca/news/canada/british-columbia/secwepemc-first-nation-s-tiny-house-warriors-occupy-provincial-park-in-trans-mountain-protest-1.4743261","opacity":null,"text":"Tiny House Warriors-Meghan Samra","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.2825445,-119.1997304],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680753248999208,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"9276fd7c-4a0b-4921-9590-60828326f450","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680757081000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"bc255eea-5bdc-4dd1-9050-7c5cd40aa0ea","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"f1fa9a43-ee8a-4fac-a850-09e673f7e420","isCollapsed":null,"description":"Theme: Resistance\n\nThe Oka Crisis is an example of resistance because it interfered with the plans the non-Indigenous community had, the actions the Mohawk people took to protect their own, and the significance it plays for understanding Canada.\nResistance is “the act of fighting against something that is attacking you, or refusing to accept something” (Cambridge). Fighting for what one believes in is a key factor in the concept of resistance because its as if we’re considering it as a form of defence against an aggressor and without an attack there’d be no need for defence.\n\tThe townspeople of Oka (aka Kanesatake) in Quebec underwent a 78-day standoff in 1990 with its Indigenous population because the townspeople wanted to expand their golf course on disputed territory that happened to be ancient burial ground for the Mohawk.\n\tTo grasp the seriousness of the situation, the region where the expansion was proposed, the white pine forest, is more than just land or burial ground for the Mohawk. Rather it’s where they draw their “spiritual strength and communal identity” (Pertusati, 1996, p. 90-91). So this land is far more important to them than thought of at first.\n\tThat being said, resistance in this case study is clear in the way the Mohawk people hindered the plans of the townspeople. The media coverage of that event was very much one-sided with claims that the Mohawk were “terrorist[s]” (Métraux, J.). Also claiming that that their acts were “criminal” by the barricades they set up (Pindera, L., & Jardin, L.). Nonetheless, they set up those barricades and the provincial government retaliated by calling in the military and police force which only further escalated the problem. This form of resistance isn’t the usual land grab that has been studied throughout Canadian history that the colonials have been known to do which only adds to the importance and how great of a form of resistance this case study is.\n\tKnowing this matters for understanding Canada because of the tense relationship that Canada had with its Indigenous population in the past. More precisely, the fact that the Canadian federal and provincial government failed to acknowledge Indigenous land claims. This gave the Mohawk people (in this case) incentive and a “sense of responsibility to that history” where they want to right a wrong and make a difference in the years to come (Pertusati, 1996, p. 91). In turn, this case study opened the eyes of Canadians around the world.\n\nWord count: 407\n\nSource:\nResistance. Cambridge Dictionary. (n.d.). Retrieved 2023, from https://dictionary.cambridge.org/dictionary/english/resistance\n\nPertusati, L. (1996). The 1990 Mohawk-Oka Conflict: The Importance of Culture In Social Movement Mobilization. Race, Gender & Class, 3(3), 89–105. http://www.jstor.org/stable/41675337\n\nMétraux, J. (2021, November 12). How the media framed the Oka Crisis as terrorism - JSTOR DAILY. JSTOR DAILY. Retrieved from https://daily.jstor.org/how-the-media-framed-the-oka-crisis-as-terrorism/\n\nPindera, L., & Jardin, L. (2020, July 12). 78 days of unrest and an unresolved land claim hundreds of years in the making | CBC news. CBC news. Retrieved 2023, from https://www.cbc.ca/news/canada/montreal/oka-crisis-timeline-summer-1990-1.5631229#:~:text=The%201990%20standoff%20began%20on,the%20highway%20with%20SQ%20vehicles\n\nPhoto:\nhttps://www.cbc.ca/news/canada/montreal/images-from-the-oka-crisis-1.3147975","opacity":null,"text":"Kanesatake/Oka Crisis By Mirela Kovacevic","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.481052,-74.127719],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680376462656178,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"329bf351-e2cf-4da2-8128-cd6795a8993a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680377990000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"2a089da9-1baa-45ca-b354-1f4b02557968","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b410a510-0a17-4500-8128-b09ae6ca1908","isCollapsed":null,"description":"Theme: Resilience\n\nFor my case study, I chose to look into the 94 Calls to Action that was created by the Truth and Reconciliation Commission in 2015 which provides the government, and religious organizations that were involved in running Residential Schools with 94 recommendations to repair what has happened in Canadian history to the Indigenous People. There are many Residential Schools I could have chosen from for my pinpoint but chose to use Kamloops Indian Residential School because of its close proximity to SFU and my home, along with the news breaking out in 2021 that the Tk’emlúps te Secwépemc First Nations found a mass grave of 215 bodies at the former location of the Kamloops Indian Residential School. From what I can remember, the finding of these bodies is when true reconciliation began, when people felt that the government owed more than false promises and actual action towards the Indigenous people (please if I am incorrect about this, correct me 😊). Slowly, more mass graves were found all across Canada, making the need for a proper apology from the Prime Minister, other government officials, the Pope and other church leaders even greater. With the creation of Residential Schools, the Indigenous people have persevered and shown resilience despite the many “mechanisms [which] explain the interpersonal losses that [Indigenous] individuals experienced” (Burrage et al., 2021). The mechanisms include separation from families, the abuse and neglect and the loss of culture associated with the creation of Residential Schools. The “historical trauma” (Burrage et al., 2021) the Indigenous People have endured is still a “type of life stressor with which Indigenous People have to cope with” (Burrage et al., 2021). The 94 Calls to Action look into wait to repair the mechanisms Burrage et al. (2021) mentioned, and many more categories such as Child Welfare, Education, Language and Culture, Health, Justice, and Reconciliation. With only 13 out of 94 Actions being complete, Canada has still to make significant improvements and strides to the road to reconciliation with the Indigenous people. Now in 2022, we see the resilience of Indigenous People in how they are still a very important part of Canada and Canadian culture. As a future teacher, I see how schools presently educate children about Indigenous history and culture and how I can continue to do as in my own classroom.\n\nReferences:\n\nBurrage, R. L., Momper, S. L., & Gone, J. P. (2022). Beyond trauma: Decolonizing understandings of loss and healing in the Indian Residential School system of Canada. Journal of Social Issues, 78(1), 27-52.\n\nCBC/Radio Canada. (n.d.). Beyond 94: Truth and reconciliation in Canada. CBCnews. Retrieved April 1, 2023, from https://www.cbc.ca/newsinteractives/beyond-94 ","opacity":null,"text":"94 Calls to Action by Erin Seymour","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.679638,-120.295417],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679533605329634,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ef3ac398-9387-4a6b-824a-4adf7ea4b869","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"52d3f6e5-77f9-4ae8-8ec1-6ae5d3a3700e","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e0f7eb86-8694-49ae-b68e-0755c2ceaedb","isCollapsed":null,"description":"Theme: Resistance\nAuthor: Manmeet Grewal\n\nThe Vancouver Indigenous community – joined by allies – gather at Main and Hastings Street annually on February 14th for the Women’s Memorial March for Murdered and Missing Indigenous Women (Ajik, 2023). This powerful form of resistance allows the community to fight back and call on the federal government, the police, and the Canadian media to make a change. A surge in cases of MMIW in Canada have been reported since the 1960s and the Indigenous community demands answers as to why this continues to occur and why more isn’t being done to prevent it. The families of these women attribute it to the poor media portrayal these victims receive in addition to the lack of police resources allocated to help solve cases and minimal assistance from the government. \n\nCanadian media spreads a single-story narrative when they assign labels to Indigenous women – often referring to them as sex-workers and addicts in their coverage of these stories and implying that the victims are to blame. This perpetuates the colonialist view that Indigenous women are willingly entering the sex industry and exposing themselves to danger. However, this narrative is extremely dangerous as it conceals the much bigger issue of the mental health crisis that exists in Indigenous communities as a result of PTSD from colonial practices and intergenerational trauma. The Indigenous community responds to this injustice and the spread of racist narratives through peaceful protest. They direct attention to issues that have plagued their communities for decades which ultimately contribute to the much larger issue of MMIW. \n\nIn this context, resistance is best described as the Indigenous community asserting their treaty rights. To resist is to refuse to comply and silence is often seen as compliance. Viewing resistance as a powerful tool in seeking justice allows us to understand the lasting effects of Canada’s colonial past. As settlers and allies, it’s important that Canadians recognize the importance of events like the Women’s Memorial March for Missing and Murdered Indigenous Women. By doing so, we can expand our understanding of Canada’s colonial past to stop the spread of single story narratives. The Women’s Memorial March honours the lives of victims while calling for change and because of this, it’s a powerful form of resistance used by the Indigenous community. \n\nWord Count: 372\n\nReferences:\nAjik. (2023, January 10). Feb 14th Annual Women’s Memorial March. Retrieved March 15, 2023, from https://womensmemorialmarch.wordpress.com/ \nMariam, B. (2021, March 13). Marches across Canada bringing awareness to missing and murdered Indigenous. CityNews. Retrieved February 22, 2023, from https://vancouver.citynews.ca/2021/03/13/marches-across-canada-missing-murdered-indigenous-women/ \nMedia portrayals of missing and murdered indigenous women. (2022, September 26). MediaSmarts. Retrieved February 22, 2023, from https://mediasmarts.ca/digital-media-literacy/media-issues/diversity-media/indigenous-people/media-portrayals-missing-murdered-indigenous-women\n","opacity":null,"text":"Women's Memorial March for Missing and Murdered Indigenous Women","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2813167,-123.0996674],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680724808314758,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"48142b99-6546-478d-aacc-86c906e908d1","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680724939000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"a4324f47-dbbd-465c-8158-6ae289c905d7","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9be2430b-adb5-42c9-aa24-65b14fa0ac5d","isCollapsed":null,"description":"Title: Ma Mawi Wi Chi Itata\nBy: Sukhman Dhandli\nTheme: Resilience\nWords: 417\n\nDescription:\nThe case study that I have chosen to discuss is a program located in Winnipeg called “Ma Mawi Wi Chi Itata.” This program aims to provide access to Indigenous communities such as food and child-welfare, as well as help Indigenous people become resilient by implementing knowledge-centered programs (Duhamel & Redsky, 2020). The program “Ma Mawi Wi Chi Itata” is an example of resilience because it has helped Indigenous communities to work together in order to help each other, especially during Covid-19, as Covid-19 aggravated the results of colonization in Canada.\nThis program helps Indigenous people know their rights and ensure wellness, including children who are at risk (Duhamel & Redsky, 2020). It teaches Indigenous law and core values that aim to keep Indigenous communities together, which strengthens their relationships and even rebuilds them. The Ma Mawi Wi Chi Itata program further provided foster care and created lunches for families in need. As Covid-19 lead to a lockdown, this program continued to provide lunches for families by delivering to their doors, which helped Indigenous people remain resilient, which may have lessened the suicide rates of Indigenous people in Canada (Duhamel & Redsky, 2020). \n\tResilience has helped the wellness of Indigenous people during this difficult time of Covid-19. Indigenous people that lived in remote areas with little access to basic resources such as food struggled immensely (Duhamel & Redsky, 2020). This program provided them with the resources that they needed throughout the pandemic, and ways to improve their mental health so that they can withstand this time as many youth attempted to self-harm because they could not meet their parents during the lockdown. The Ma Mawi Wi Chi Itata program helped Indigenous people remain resilient before the restrictions were lifted (Duhamel & Redsky, 2020). \n\tI feel that there should be more programs similar to this, implemented in Canada that could help Indigenous people have access to resources such as food, wellness and child welfare as the suicide rates of Indigenous people were higher than the rest of the population living in Canada (Duhamel & Redsky, 2020). This is due to the negative effects of colonization providing Indigenous people with difficult circumstances to face that still impact their lives today, such as taking away their land and education, and giving them a different method of achieving wellness (Brant-Birioukov, 2021). However, the Ma Mawi Wi Chi Itata program allows Indigenous people to use traditional methods to seek wellness as it works better for them, and ways to build positive relationships with one another in the program.\n\nReferences\nPrimary Sources: \nBoksa, P., Joober, R., & Kirmayer, L. J. (2015). Mental wellness in Canada's Aboriginal \ncommunities: striving toward reconciliation. Journal of Psychiatry & Neuroscience, \n40(6), 363. https://doi.org/10.1503/jpn.15030\nBrant-Birioukov, K. (2021). Covid-19 and in(di)genuity: Lessons from Indigenous Resilience, \nadaptation, and innovation in times of crisis. PROSPECTS, 51(1-3), 247–259. https://doi.org/10.1007/s11125-021-09557-7 \nSecondary Sources:\nDuhamel, K., Redsky, D. (2023). Covid-19 and Indigenous Health and Wellness: Our Strength is \nin our stories. COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories | The Homeless Hub. https://www.homelesshub.ca/resource/covid-19-and-indigenous-health-and-wellness-our-strength-our-stories \nSpence, N. D., & Sekercioglu, F. (2023). Indigenous health and well-being in the COVID-19 \npandemic. https://doi.org/10.4324/9781003220381 \n","opacity":null,"text":"Ma Mawi Wi Chi Itata","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.8934347,-97.1533462],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680676384226058,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"15f73a22-e7f7-48c0-9c4b-a1dc4e6c20ed","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680677015000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"6d3847d9-0ab0-46f7-9fde-1486f026c196","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"46a45d83-2484-4f80-a3e3-38fd83b663c3","isCollapsed":null,"description":"Location: Sipekne'katik First Nation\nName: Max Hill\nTheme: Resistance\n\nThe dispute in Nova Scotia between fishermen of the Sipekne'katik First Nation of Mi’kmaq people and non-Indigenous commercial lobster fishermen has its roots in the 18th century, when a series of treaties in Halifax known as the Peace and Friendship Treaties ensured that Mi’kmaq people in Nova Scotia would have “free liberty” to fish and hunt on their land (APTN National News, 2020). This decision was further upheld in 1999 through two rulings of R. v. Marshall, specifying that the Mi’kmaq people had the right to fish and hunt to ensure a \"moderate livelihood.” \n\nHowever, this language has been a cause of tension between Indigenous fishermen and non-Indigenous Nova Scotians. It has since been “criticized as unspecific by both Mi’kmaq fishers and non-Indigenous fishers,” (Slaughter, 2020) who have fought over fishing rights in the years since. Since the decision, Indigenous fishermen have freely fished outside the regular fishing season established by the province.\n\nAfter decades of skirmishes, the conflict boiled over in late 2020. Members of the Sipekne'katik First Nation, which is situated roughly 65 km from Halifax, announced on September 17 that they would be launching a “moderate fishery” in St. Marys Bay, Nova Scotia. Non-Indigenous fishermen retaliated, staging protests and engaging in violence, such as an assualt on a Sipekne'katik chief in early October (Chisholm, October 17 2020). \n\nJust one month later, the Fisheries Department in Nova Scotia took roughly 600 lobster traps from Indigenous fishermen, an action that “undermined negotiations with federal officials aimed at establishing a moderate livelihood fishery that will operate outside the federally regulated season” (Macdonald, 2020). Other conflicts, such as assaults and the burning of a lobster pound (Quon, 2021), occurred in the following months.\n\nWhile this conflict has been going on for centuries, the results in recent years point to a strand of anti-Indigenous racism among non-Indigenous Nova Scotians. While some retaliated due to a perceived lack of fairness with Mi’kmaq freedoms to fish throughout the year, others expressed concern that these freedoms would result in overfishing, and have negative impacts on marine life and the environment. However, studies have subsequently shown that the impact of Mi’kmaq fishing in the area “isn’t a threat to conservation” (Bailey, 2020). In reality, the fishing done by Mi’kmaq people is relatively small, and has a negligible impact on the environment.\n\nAs the dispute has become a threat to the safety and way of life of Indigenous fishermen in the province — specifically the Sipekne'katik people — the Mi’kmaq people and their allies are now engaging in an ongoing resistance of racist violence and oppression. Many restaurants in Halifax reacted to the conflict by removing lobster from their menus (Chisholm, October 19 2020). Mi’kmaq people in the area continue to express their treaty right to ensure a “moderate livelihood” for their people, and the conflict has receded somewhat since early 2021.\n\nWords: 507\n\nBibliography:\n\nAPTN National News. (2020, September 22). The Facts Behind Mi’kmaw Fishing Rights. APTN National News. https://www.aptnnews.ca/national-news/the-facts-behind-mikmaw-fishing-rights/\n\nBailey, M. (2020, October 20). Nova Scotia lobster dispute: Mi’kmaw fishery isn’t a threat to conservation, say scientists. The Conversation. https://theconversation.com/nova-scotia-lobster-dispute-mikmaw-fishery-isnt-a-threat-to-conservation-say-scientists-148396 \n\nChisholm, C. (2020, October 17). Digby County man charged after assault on Sipekne'katik First Nation chief. CBC. https://www.cbc.ca/news/canada/nova-scotia/digby-man-charged-assault-chief-1.5766771\n\nChisholm, C. (2020, October 19). Halifax-area restaurants haul lobster off the menu in support of Mi'kmaq. CBC. https://www.cbc.ca/news/canada/nova-scotia/halifax-area-restaurants-lobster-off-menu-1.5767881\n\nMacDonald, M. (2020, November 26). Seizure of lobster traps by federal officials could lead to trouble on the water: Indigenous leader. National Post. https://nationalpost.com/news/canada/trouble-brewing-ahead-of-start-to-nova-scotia-fall-lobster-season-indigenous-leader\n\nQuon, A. (2021, January 12). N.S. RCMP lay charges against 23 in ransacking of Middle West Pubnico lobster pound. Global News. https://globalnews.ca/news/7571410/rcmp-lay-charges-ransack-lobster-ns/\n\nSlaughter, G. (2020, October 20). Mi'kmaq lobster dispute: A conflict brewing since the 1700s. CTV News. https://www.ctvnews.ca/canada/mi-kmaq-lobster-dispute-a-conflict-brewing-since-the-1700s-1.5153568","opacity":null,"text":"The 2020 Mi’kmaq lobster dispute","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.095112,-63.488969],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680376655261130,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"4c0e8302-a67c-4858-9a5e-0dcee5129832","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680376837000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"daad695e-9438-4e48-a172-173a10863092","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1db5fc28-333c-4300-958c-655acbbc33cb","isCollapsed":null,"description":"Hannah Ng \nTheme: Resilience \n\nThe Indigenous Sports, Physical Activity and Recreation Council (ISPARC) is located on the Cayuse, Umatilla and Walla Walla territories. This Indigenous led organization has the purpose of improving the health and well being of the Indigenous population in BC. The three founding organizations of this council: the First Nations Health Council, the BC Association of Aboriginal Friendship Centers and the Métis Nation BC, collaborated in creating the Aboriginal Sport, Recreation and Physical Activity Strategy (ASRPA Strategy), which outlines the long-term plan to support physical activity and literacy amongst Indigenous communities (“Indigenous Sport, Physical Activity”, 2009). \n\t\nThe ASRPA Strategy reveals the high prevalence of preventable diseases in Indigenous Peoples in BC compared to the general population; with diabetes rate being 40% higher, youth smoking rate to be double, and average lifespan being 7 years less (“Indigenous Sport, Physical Activity”, 2009). This is largely due to social, economic, and inter-generational inequities that make sport participation and health education less accessible and prioritized within Indigenous Peoples (Bullock et. al., 2017). Trauma from past and current acts of assimilation and colonialism could make going to school or work difficult and result in insufficient funds or motivation to incorporate physical activity in Indigenous Peoples’ lives. Racial discrimination and stereotyping can also make some individuals apprehensive to engage in sports and recreation. These are some of many inequities faced by Indigenous Peoples that make them vulnerable to poor physical and mental health. \n With evidence supporting the correlation between physical activity and improved mental, physical and social health, it is important to promote these behaviors within Indigenous communities in BC (Anokye, 2012). Call 89 of the 94 Calls to Action acknowledges the need for the Canadian government to build policies to reduce barriers to sports, and promote physical activity within Indigenous communities (“Truth and Reconciliation Commission of Canada”, 2015). This call has yet to be completed by the Canadian government and ISPARC demonstrates resilience by supporting the physical health in Indigenous communities of BC despite the many social, economic and inter-generational inequities faced that drives them to do otherwise. \n\tISPARC runs sports camps, nutrition workshops, and community athletic events all around BC’s Indigenous communities to encourage physical activity and spread physical literacy. Some of the many offered sports programs include: volleyball, canoeing, lacrosse, basketball and golf. The events and programs offered by ISPARC create a safe space for Indigenous Peoples to improve their health and well being while exploring and building a relationship with sports and heath. The programs are run all around BC so in reality the pin points placed on the collaborative map should be more than just the one seen above. \n\nWord count: 435 \n\n\n“Indigenous Sport, Physical Activity & Recreation Council .” ISPARC Move | Play | Compete, 4. July 2022, https://isparc.ca/about-us/background/.\n\nA. Bullock, K. Sheff, K. Moore, S. Manson “Obesity and overweight in American Indian and Alaska Native children”, 2006–2015, American Journal of Public Health, 107 (9) (2017), pp. 1502-1507, 10.2105/AJPH.2017.303904\n\nAnokye, N.K., Trueman, P., Green, C. et al. Physical activity and health related quality of life. BMC Public Health 12, 624 (2012). https://doi.org/10.1186/1471-2458-12-624\n\nTruth and Reconciliation Commission of Canada. “Truth and Reconciliation Commission of Canada: Calls to Action.” National Centre for Truth and Reconciliation, 2015, https://nctr.ca/records/reports/#trc-reports\n","opacity":null,"text":"Indigenous Sport, Physical Activity and Recreation Council ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.784021,-123.7099798],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680376636554730,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"dd2218b8-c930-46ce-8e55-84b662490c13","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680550446000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"c4036977-cb53-4bc7-a2da-6dd706da3e1c","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e8221625-8c44-4479-8fde-151ca2a6ed34","isCollapsed":null,"description":null,"opacity":null,"text":"Prince Edward Island","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[46.400688,-63.249553],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680374218913573,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680376692000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"8910e57b-7907-4685-9110-fa982863a4f0","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"be4fccfa-f0ff-430c-b047-563cb3425e27","isCollapsed":null,"description":"Theme: Resistance\n\nLess than an hour drive away from Montreal lies land which has been shepherded by the Kanienʼkehá꞉ka or Mohawk people long before Europeans arrived and began a long sequence of unsettling leading to the Oka Crisis of 1990. Kanesatake, the original Mohawk name for the Oka area, began being taken from the Mohawks back in 1717 when the government granted the land to the Seminary of St. Sulpice. Soon after, the Seminary defiled their promises of goodwill and began selling off plots of the land to white settlers. From this, the Mohawks made claim after claim to the land with no success and ended up contained into a 2.5 square mile section defined by the federal government in 1945 (Lackenbauer, 2008). \n\nThe Oka Crisis of 1990 was a 78 day standoff of the Mohawks defending their land against the provincial police of Quebec. This involved mass media coverage, lasting trauma and even the death of a Quebecois police officer. This specific part of their land which was named as ‘The Pines’ served as an area for sacred hunting and burial grounds for the Mohawk people. Between 1886 and 1897, the area was planted with 100,000 trees by the Mohawks to save the area as mudslides from the adjacent mountain posed a massive threat. Disregarding the wishes of the Mohawks, the Town of Oka was forwarding a plan to expand a golf course and townhouses onto The Pines. News of this prompted the Mohawk people to construct a barricade on chemin de Milieu which would halt the development. Mohawk warriors and women bravely held the barricade against the national police force (Sûreté du Québec) and later the Canadian Armed Forces (Oka Crisis, n.d.).\n\nAmong the chaos of this conflict, 14 year-old Waneek Horn-Miller was trying to get herself and her 4 year-old sister to safety when she found herself swept off her legs and stabbed by a bayonet. She was traumatized with PTSD yet persevered by funneling the anger she felt of injustices against her people toward a positive path (CBC News, 2015). Horn-Miller ended up realizing her dream of becoming an Olympian and cited the Oka Crisis as motivation to prove that the experience did not define her. Her story is an example of resistance against not only the geographic, but also the mental and emotional tyranny which settlers practice against her people.\n\nThe resolution to the crisis was the federal government agreeing to purchase The Pines to prevent further development. The golf course expansion and condominium construction were canceled. The Kanesatake Interim Land Base Governance Act was created to reserve the land for the Natives but was not listed as a reserve as defined under the Indian Act. The land has yet to be officially transferred to the Mohawk people (Oka Crisis, n.d.). The Oka Crisis portrays the ongoing resistance against the Canadian Government that First Nations practice to reclaim what once rightfully belonged to their ancestors. It serves as hope and motivation for current and future First Nations people to continue their acts of resistance. \n\nWord Count: 494\n\nSources:\nCBC News. (2015, September 25). Waneek Horn-Miller Remembers Oka. YouTube. Retrieved March 15, 2023, from https://www.youtube.com/watch?v=TgYtF32ml5Q&amp;ab_channel=CBCNews%3ATheNational \nLackenbauer, P. W. (2008). Carrying the Burden of Peace: The Mohawks, the Canadian Forces, and the Oka Crisis. Journal of Military and Strategic Studies. Retrieved April 5, 2023, from https://jmss.org/article/view/57674\nOka Crisis (Kanesatake Resistance). The Canadian Encyclopedia. (n.d.). Retrieved April 5, 2023, from https://www.thecanadianencyclopedia.ca/en/timeline/oka-crisis\n","opacity":null,"text":"The Pines of Kanesatake - Daniel Demch","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.467655,-74.10027],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680757884953962,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"46c23619-ddb9-4f23-bda7-2d46cb27f7f3","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680758412000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"29339e64-e124-4301-99a9-319be54e9f83","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9be2430b-adb5-42c9-aa24-65b14fa0ac5d","isCollapsed":null,"description":null,"opacity":null,"text":"443 Spence Street","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.89349,-97.153432],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680676321659287,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680676321000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"c04ba85c-d294-4895-b150-2f86689a22cb","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"db42f840-01f0-4a0d-9de0-5108d97f3607","isCollapsed":null,"description":"Theme: Resilience \nKam Sahota\nMaps have the views and perspective of colonizers. They are distorted for the economic favour of the person that makes them. By re-naming landmarks, we are taking a step forward towards Indigenous reconciliation. I have chosen Lonesome Lake for its close proximity to the Bella Coola Region. Bella Coola is an entire valley and the location of many fishing habitats. Lonesome Lake has significant value in terms of its natual resources. One of the natural resources of this region is salmon. My case study focused on open-net fishing and the harm that it has caused for our local residents and the effects on a global scale. Under the Indian Act, the Canadian government had control over where Indigenous People could live by placing them on 'reserves'. Land that had the most resources for Indigenous sustenance was kept for European settlers. This system denied Indigenous People of their right to be able to migrate along the lands. Essentially, they were being denied their right to maintain their cultural identities. Fishing and respecting the natural habitats have been their identity. Indigenous People have been resilient in their fight to claim land that has historically belonged to them. Resilient meaning that they have been able to withstand and recover from difficult situations. Indigenous People have a legal and cultural right to access and use natural resources. By enforcing racist laws such as the Indian Act, Indigenous People have been displaced to unfavorable lands where access to water has been harder to reach. Indigenous Law/ Traditional Law states that water, animals and land all have equal value. These precious resources do not belong to us, we belong to them. Lonesome Lake should have an Indigenous name as a step forward from the years of harm that European settlers have caused. Lonesome Lake is a beautiful natural resource that is surrounded by wilderness. It is a main migration route for salmon, grizzly bears and other wildlife. With its close proximity to the Bella Coola River, that feeds into the Pacific Ocean, it needs to be preserved and protected for generations to enjoy. Moving forward, we must change the perspective or the worldview that it is preordained that colonizers can take and keep what rightfully belongs to Indigenous People. In our journey towards de-colonizing we must protect our Mother Earth. Re-naming Lonesome Lake to an Indigenous name, adds value to the work that Indigenous People have done for our natural resources. \nWords: 405\nReferences:\nGray, L. (2011). First Nations 101. Adaawx Publishing, p.222.\n\nWard, A. & Bouvier, R. (2001). Resting Lightly On Mother Earth. Detselig Enterprises Ltd. p.8.\n\nGovernment of Canada (2019, June 21). Fisheries Act updates and reconciliation with Indigenous peoples. Canada.ca. https://www.dfo-mpo.gc.ca/campaign-campagne/fisheries-act-loi-sur-les-peches/reconciliation-eng.html\n\nWood, S. (2022, September, 24). The Mamalilikulla’s long journey home. https://thenarwhal.ca/ipca-mamalilikulla/","opacity":null,"text":"Tsilhqot'in - Lonesome Lake","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.324791,-125.760498],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680321009066906,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"4ae4edf4-4845-4704-8924-626b4e263bdb","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"b5d10149-d1a6-4812-ba87-0c0ae66e32bf","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"a3449bd8-b96f-40df-908b-b02012290d3a","isCollapsed":null,"description":" The Siksika Nation was impacted by a devastating flood in June of 2013. The Canadian government always appears unprepared when it comes to aiding Indigenous communities in the wake of natural disaster. The Siksika Nation has shown resilience by creating their own programs such as Dancing Deer Recovery Center, Preparing our Homes (POH) and the Siksika Community Wellness Committee (SCWC) in order to support themselves when unable to rely on the government (Yumagulova, Woman-Munro, Gabriel, Francis, Henry, Smith, & Ostertag, 2020) (Montesanti, Thurston, Turner, Medicine-Traveller, 2019).\n\tWhen the flood hit there was not much of the Siksika Nation that could be salvaged. It would have been incredibly easy for the community to pack up the little bit that could be saved and start over. However, so much in the Indigenous communities has been lost throughout history that it would have been detrimental for them to leave their land, and risking the loss of more of their culture and traditions. \n\tThe community of the Siksika Nation first created the Dancing Deer Disaster Recovery Centre whose main purpose was to go out into the community to visit and aid members who had been impacted by the flood (Yumagulova, Woman-Munro, Gabriel, Francis, Henry, Smith, & Ostertag, 2020). Although this program was short-lived due to the lack of funds the community had in this already trying time, key members were able to create the POH (Yumagulova, Woman-Munro, Gabriel, Francis, Henry, Smith, & Ostertag, 2020).\n\tThe POH took a very different approach compared to the Dancing Deer Disaster Recovery Centre. This workshop was created to ensure that future generations would be prepared in case something similar happened (Yumagulova, Woman-Munro, Gabriel, Francis, Henry, Smith, & Ostertag, 2020). This workshop provided education on first aid, hazard identification, and preservation of traditional foods (Yumagulova, Woman-Munro, Gabriel, Francis, Henry, Smith, & Ostertag, 2020). These workshops were led by elders, allowing younger generations to learn about their culture, and traditions through the storytelling that took place (Yumagulova, Woman-Munro, Gabriel, Francis, Henry, Smith, & Ostertag, 2020).\n\tThe last organization that came from this devastating flood was the SCWC. The SCWC’s main focus was to look at the health, and social effects the flood had on the Siksika Nation (Montesanti, Thurston, Turner, Medicine-Traveller, 2019). It ensured that the communities' needs were met based on what they needed to carry on with their traditions and culture, while ensuring good health (Montesanti, Thurston, Turner, Medicine-Traveller, 2019).\n\tResilience is the ability for individuals, communities, and organizations to recover from hardships. Indigenous communities around Canada have always found a way to get through their struggles, all the while coming closer together, and this is all due to resilience. Through this resilience, the Siksika Nation was not only still recovering from the 2013 flood, but were able to create organizations to ensure future generations became more prepared. It would have been easy for them to call it quits, especially since the flood happened almost a decade ago, yet they continue to persevere, and the rest of Canada has lots to learn from them. \n\nWord Count: 500\n\nReferences: \nGeddes, L. (2014). Global News. 12 memorable images of the 2013 Flood on the Siksika Nation. https://globalnews.ca/news/1342793/12-memorable-images-of-the-2013-flood-on-the-siksika-nation/\nMontesanti, S., Thurston, W. E., Turner, D., & Medicine Traveler, R. (2019) A First Nations Framework for Emergency Planning. International Journal of Indigenous Health, 14(1), 85–106.https://doi.org/10.32799/ijih.v14i1.31952\\\nYumagulova, L., Woman-Munro, D.Y.O., D., Gabriel, C., Francis, M., Henry, S., Smith, A., & Ostertag, J. (2020). Preparing Our Home by reclaiming resilience. Nordic Journal of Comparative and International Education (NJCIE), 4(1), 138–155. https://doi.org/10.7577/njcie.3626 \n","opacity":null,"text":"Siksika Nation Bow River Flood - Kira Cividino ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.774444,-112.906111],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680027828864371,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"b521e345-0e11-4d6b-b23b-0e9e4ca3cb62","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"7801ac84-80b4-4feb-95b9-7007cefbeb73","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1a5b60cc-57f1-49d4-a916-86d63bdc5581","isCollapsed":null,"description":"The implementation of residential schools across the country of Canada, left long lasting effects on the Indigenous communities of Canada, passed down through generations, and served as a practice of unsettling in the lives of Aboriginal groups. The effects influenced the ways in which current Indigenous youths live and the poverty they face.\n\nResidential schools were enacted from 1831 to 1996, when the Gordon Indian Residential School, located in Punnichy Saskatchewan closed its doors for good. During this time, the schools were fixated on colonizing Indigenous childrens’ minds by driving their Euro-Christian views onto them, and forcing Indigenous children to abandon any form of their beliefs and languages. During this time. Students went through countless examples of rape, child labour and abuse, all while being withheld from their parents in fears that they would indoctrinate them with their Indigenous lifestyles (In the eyes of the Church). Years of psychological and physical damage inflicted upon Indigenous students led to various social issues being passed down through Indigenous families that still exist to date.\n\nStudents who attended school at Residential Schools did often not receive adequate education and with a lack of education came a lower employment rate, which cascaded into worse mental health, more poverty, and a harder life which Indigenous children were born into. Substance abuse can also be commonly found in Indigenous families, which leads to Indigenous children suffering once again. This further plays into the central theme of unsettling, as the effects of it continue to play into the lives of Indigenous people and societies. \n\nA knowledge of Residential schools, and their lasting impacts upon Indigenous societies is a crucial thing to understand to obtain a deeper meaning of Canada. Through recognizing the impactful effects of Residential schools, we can comprehend trends in poverty, mental health complications and lack in education amongst Indigenous peoples and families. Ignorance towards the history and effects of Residential schools upon Indigenous youth often leads to discrimination and creation of stereotypes towards First Nations people. \n\nAs such, the history of Residential Schools plays into the theme of unsettling, and effects of this can continue to be seen amongst Indigenous people and their youths. \n","opacity":null,"text":"Gordon Indian Residential School - Daniel Molnar - Unsettling","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[51.289204,-104.824294],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680028884003997,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"79497e18-2052-43de-b3b1-4e97386accfd","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680503720000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"b2c0abcb-176c-4cc6-9bc7-c7c33d8269dc","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e80e3f47-7df5-4167-8bfa-d44d5b5f3920","isCollapsed":null,"description":"Amy Duplantis\n(Resistance)\n\nI have chosen Blue River, British Columbia as my plot point for this project because it is where one of the main camps on the Tiny House Warriors is located. The Tiny House Warriors are fighting for justice and is an overwhelming example of resistance in the indigenous community because they are standing up to the government and a multi-million-dollar company, the Trans Mountain Pipeline, by not giving up their land. The people fighting are trying to regain control of their land by stopping the installation of the Trans Mountain Pipeline which shows their resistance to the government and the wrongs that they have applied upon Indigenous communities for decades. The tiny homes are being built and thus providing homes to in need Secwepemc families that are facing a long-lasting housing crisis at the hands of generational colonization of their lands. \nThis was important for me to pick because housing has been an extremely prevalent issue in society but even more in Indigenous communities. Settlers have taken over indigenous lands and territories and have forced them out of their homes that had been inhabited by them for decades previous. The Tiny House Warriors are fighting for those who can’t by being a strong voice in their community but also by giving back to their community. They are building environmentally sustainable housing for families that need it most, but they are also very strategic in where they are placing these homes. They are building the tiny homes that are in the planned lands for the pipeline in order to try and get the pipeline to stop being built. The pipeline would cause great harm to the surrounding environment as well as the indigenous communities. \nBlue River, British Columbia has been able to help their community and the environment by providing houses for those that have been affected by the ongoing housing crisis and by trying to stop the invasive project of the pipeline. This is an example of resistance because it shows that the Warriors are refusing to comply with what the government and pipeline want to achieve as it goes against what they believe is for the greater good for their land and their people. (372 words)\n\nhttps://www.tripadvisor.com/Tourism-g499119-Blue_River_British_Columbia-Vacations.html ","opacity":null,"text":"Blue River, BC","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.107857,-119.305897],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680029950705878,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"7a7b636f-9be8-4e10-96b4-0a70d64e981c","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"399f4b86-986a-48c2-96d4-0fecb94ab394","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"f2166b5f-c09d-4dc6-8b87-78e7f74bb803","isCollapsed":null,"description":"Theme: Indigenous Resilience\n\nIndigenous resilience can be seen in many ways including in the efforts made by Indigenous communities and allies to bring change and address cultural appropriation and racism in modern society. A recent example of this occurred in 2021, when the Canadian football team located in Edmonton, Alberta changed their name from “Eskimos” to “Elks.\" The Edmonton Elks name change is an example of Indigenous resilience. It demonstrates how Indigenous voices can and should be heard, respected, and acted upon. \n\nThe decision to change the name of Edmonton’s CFL team was a long-awaited victory for Indigenous communities in Canada. For years, both Indigenous and non-Indigenous people have been advocating for the team to change the name “Eskimos,” arguing that the term is racist and derogatory. Several Indigenous groups such as the Inuit Tapiriit Kanatami criticized the use of the name claiming that it symbolizes colonial policies and perpetuates negative stereotypes of Indigenous people (Boyd, 2020). This is supported by the notion that Indigenous logos represent the stereotypical image of a savage (King et al., 2001). While the team had previously resisted calls for change, in 2021 management acknowledged that the name “Eskimos” was no longer acceptable. The team consulted with Indigenous communities and Inuit leaders to select a name that would be considered respectful and inclusive. \n\nThe name change of the Edmonton Elks is an example of Indigenous resilience because it represents a small step forward in the direction of reconciliation (Appel, 2021). It does this by demonstrating how Indigenous communities can effect change and challenge negative stereotypes and racism. In North America, Indigenous peoples have been subject to derogatory and offensive representations through names and imagery in sports teams. The decision by the Edmonton CFL team to change its name illustrates that Indigenous voices can and should be heard and respected.\n\nAlong with this, the name change also highlights the importance of allyship and solidarity in the fight against racism and cultural appropriation. The team's decision to consult with Indigenous communities and experts reveals a willingness to listen and learn. It also shows that non-Indigenous individuals and organizations can play a positive role in advancing Indigenous rights and reconciliation as well. \n\nOverall, The Edmonton Elks name change is an essential moment for understanding Canada because it represents a shift in societal attitudes towards Indigenous peoples and their cultures. Historically, Indigenous peoples have been marginalized, oppressed, and subjected to cultural appropriation and insensitivity. The “Eskimos” name was an example of this cultural insensitivity and changing the name was important for understanding Canada as it demonstrated the power of Indigenous advocacy and the strength and resilience of Indigenous communities. \n\nWord Count: 437\n\nSources:\n\nAppel, J. (2021, June 5). Indigenous leaders say that new name - Edmonton Elks - is a step forward. CTV News Edmonton. Retrieved February 22, 2023, from https://edmonton.ctvnews.ca/indigenous-leaders-say-that-new-name-edmonton-elks-is-a-step-forward-1.5457856 \n\nBoyd, A. (2020, February 14). The Edmonton Eskimos met with Inuit leaders. they did interviews. they did phone surveys. they're keeping the name. thestar.com. Retrieved March 15, 2023, from https://www.thestar.com/news/canada/2020/02/14/cfls-edmonton-eskimos-decide-to-keep-name-cite-feedback-from-inuit-communities.html \n\nKing, C. R., Deloria, V., & Springwood, C. F. (2001). Team spirits: The Native American Mascots Controversy. Retrieved March 15, 2023, from https://ebookcentral-proquest-com.proxy.lib.sfu.ca/lib/sfu-ebooks/detail.action?docID=3039279 \n","opacity":null,"text":"Cultural Appropriation in Sports: The Edmonton Elks Name Change - Dayton Ingenhaag","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[53.546455,-113.495725],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680036611418262,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"7fc66209-9ffd-4a19-b8ff-ab44f97f5d6d","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"9d7cfe55-8e11-4119-95e2-3c2be94dc491","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"063be8fc-d578-439a-b76c-e3eee5e1bb63","isCollapsed":null,"description":"Theme: Resistance.\n\nThe Wet’suwet’en First Nation and other allies have been resisting the construction of the Coastal GasLink pipeline (CGL) since 2018. This proposed pipeline would run straight through the unceded territories of the Wet’suwet’en Nation. What the CGL and the discourse surrounding this issue show is the ongoing effects of colonial expansion. Often, the colonial history of Canada is swept under the rug—addressed in the past-tense. However, we know that this is not the case when situations like the Wet’suwet’en resistance arise. There are serious fears amongst Wet’suwet’en residents and environmentalists of the potential hazards that the pipeline brings into the environment. We have seen multiple examples of pipelines bursting which results in the destruction of the surrounding wildlife. This land is the home of the Wet’suwet’en. It is no wonder they are resisting this project so ferociously. Add on the fact that these are unceded lands and it makes the Canadian government’s position that much more unjustifiable. \n\nHeavy resource extraction is part of the colonial project worldwide. It is how the capitalist economies are supported. The potential capital gains of the CGL make it an irresistible project for the government. To show their commitment to the construction, the RCMP has been deployed to break up blockades, conduct raids, and to arrest land protestors. This then ties into another theme that we have covered in class, inequity. Bias against the Wet’suwet’en in this case is obvious. The Canadian government has no regard for the concerns of the Nation. This highlights the institutional racism present in our government. As the saying goes “actions speak louder than words.” Claiming that the government recognizes Indigenous Nations on equal footing is rendered null when colonial projects like the CGL are enacted. \n\nThe Wet’suwet’en resistance has sparked national conversations regarding the current state of Indigenous sovereignty and the importance of protecting our environment—especially considering Canada is heating up at double the global average. Discussing these sorts of issues at the national level will help all of Canada better understand the systemic issues that we have. Hopefully, this discourse will allow for learning and a better future for all. (Words: 356).\n","opacity":null,"text":"Wet'suwet'en Village - Cam McGrail","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.326756,-125.88333],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680036906504917,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"b69328ea-8caa-4310-8a0b-47e88f8f540f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"1d8b7135-1082-4c9a-b591-7ad8d5561d82","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"8f6ee030-ab6f-40b3-a0fa-a778a4c0fb66","isCollapsed":null,"description":"Primary theme: Resilience \nWritten by: Mattea Cifrek \n\nIn Ottawa, Ontario, on the unceded territories of the Algonquin, Haudenosaunee, Huron-Wendat and Anishinabek, the Indigenous Climate Action (ICA) are a group that promotes a nationwide youth program across Canada fighting climate change. Their main goals are to “survive the face of ongoing settler colonial structures of oppression” (Indigenous Climate Action, 2021, p. 42); thus, they represent elements of unsettling resistance, but primarily, resilience. They recognize that decolonizing Canadian policies will systemically remove barriers for Indigenous involvement in climate action—an act that reflects on Indigenous resiliency here in Canada. Amongst many issues the ICA focus on, in 2021, they aimed to demonstrate how the Pan-Canadian Framework has failed to produce efforts for collaboration between Indigenous communities to reduce Canada’s carbon footprint (Indigenous Climate Action, 2021, pp. 41–42) (“Pan-Canadian Framework on Clean Growth and Climate Change,” 2022, para. 1). Their yearly publications included how much northern Indigenous communities have multiple hindrances because of Canada’s colonial policies still being implemented, including colonial capitalism and resource extraction in the north (Indigenous Climate Action, 2021, p. 54). The ICA encourages these northern communities to resist these colonial endeavours and to demonstrate that Indigenous peoples have the right to dictate what happens on their land—both factors of resilience and unsettling. \n\nNevertheless, the ICA has proven their efforts are not as simple against these colonial endeavours. Studies have shown that Indigenous involvement in creating solutions using Indigenous knowledge has had promising results, as researchers E.S Cameron, R.D Stefanelli et al., and J. Newton et al. have stated (Stefanelli et al., 2018, p. 101) (Cameron, 2012, p. 104) (Newton et al., 2005, p. 565). However, opposing political debates hide those positive indicators, which benefit colonial endeavours rather than eliminate them (Cameron, 2012, pp. 104–109). These political debates have shifted narratives on climate change from eliminating the issue to adapting to climate change, which limits opportunities for northern Indigenous communities to participate (Cameron, 2012, p. 107). This change of discourse by the Canadian government is significant because colonial policies have yet to be taken down to help with new policies. These political debates negatively impact reconciliation efforts, and this is where the ICA steps in. All their actions are “rooted in Indigenous self-determination” that help unsettle colonial industrial zones back to Indigenous communities and connect with their land and culture (Indigenous Climate Action, 2021, p. 53) (“Indigenous Knowledges and Climate Change,” 2022, para. 13). They resist against a global threat, vocalize the ongoing need for climate action, and encourage youth in Indigenous communities across Canada to participate in making their voices heard for their future. At the same time, the ICA are resilient by taking back control of issues that were not taken seriously in the previous century. All these factors indicate the emphasized need for climate action that is already affecting Canada at a fast rate. \n\nWord count: 401\n\nREFERENCES\n\nCameron, E. S. (2012). Securing Indigenous politics: A critique of the vulnerability and adaptation approach to the human dimensions of climate change in the Canadian Arctic. Global Environmental Change, 22, 103–114. https://doi.org/10.1016/j.gloenvcha.2011.11.004\n\nIndigenous Climate Action. (2021). Decolonizing Climate Policy in Canada: Report from Phase One (pp. 1–64) [PDF]. \n\nIndigenous Climate Action. (2023, February 23). [Facebook].\n\nIndigenous Knowledges and Climate Change. (2022). Climate Atlas of Canada. https://climateatlas.ca/indigenous-knowledges-and-climate-change \n\nNewton, J., Paci, C. D. J., & Ogden, A. (2005). Climate Change and Natural Hazards in Northern Canada: Integrating Indigenous perspectives with government policy. Mitigation and Adaptation Strategies for Global Change, 10, 541–571.\n\nPan-Canadian Framework on Clean Growth and Climate Change. (2022, June 23). Government of Canada. https://www.canada.ca/en/services/environment/weather/climatechange/pan-canadian-framework.html\n\nStefanelli, R. D., Walker, C., Kornelsen, D., Lewis, D., Martin, D. H., Masuda, J., Richmond, C. A. M., Root, E., Neufeld, H. T., & Castleden, H. (2018). Renewable energy and energy autonomy: How Indigenous peoples in Canada are shaping an energy future. Environmental Reviews, 27, 95–105. https://doi.org/10.1139/er-2018-0024\n\n","opacity":null,"text":"Indigenous Climate Action (Indigenous Voices: Climate Action in Canada's North)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.417338,-75.69435],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680042481639855,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"8ddd45dd-4e94-4b27-84cf-343a35a81daf","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"43671124-cb45-4583-beec-d17c31d463f4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"dcf12484-da10-42e6-9410-35c9205dc8e2","isCollapsed":null,"description":"While the logging of old-growth forests is centered on the crisis at Fairy Creek, The Last Stand organization is an active example of resilience in Canada. This can be seen through working with and supporting Indigenous land rights, working to protect ecological diversity and environmental justice, and examples of activism such as protests, blockades, and petitions associated with these issues throughout history.\n\n“The Fairy Creek Blockade is a volunteer-driven, grassroots, non-violent direct action movement. We are committed to protecting the last stands of globally significant ancient temperate rainforest on Vancouver Island.” (Last Stand For Forests, 2020). Their demands: 1. “stop all old-growth logging while the government, industry, and First Nations engage in respectful dialogue about how to move forward.” 2. “Respect the Traditional Governance Systems of all First Nation members”. 3. “Implement the 14 Recommendations of the Old Growth Strategic Review immediately.” 4. “Reform logging practices in BC to place ecological health before economic growth and provide sustainable jobs in second and third-growth forestry.” (LSFF, 2020).\n\nI think that resilience is a prevalent theme for this organization and my research project. Not only does it thematize the resilient fight Indigenous peoples have had in history with place, land, and treaties, but I believe it has similar ties to the example Indigenous activists took in the Oka crises. I am choosing resilience over resistance because this issue takes on the aspect of environmental issues as well as Indigenous ties to place and land. This issue regarding the destruction and negligence of land and place has been a battle for centuries between Indigenous activists and the Canadian Government. Rather than exampling resistance against the conformities of the Canadian government, this case shows the resilience of Indigenous and environmental activism against our government and economy. Although protests and blockades are forms of resistance, for the reasons I have mentioned previously, I believe this is an example of resilience for Indigenous ties to place and land along with environmental Indigenizing approaches.\n\nI would love to spread knowledge about The Last Stands' mission and goal to other students and people who may have started off with the same amount of understanding as me. This issue affects all of us globally, and it is important to continue educating others in any form of research just like a publication or journal would do. \n\nword count: 386\n\nLast Stand For Forests. (2020). Join the movement. Last Stand for Forests. Retrieved March 11, 2023, from https://laststandforforests.com/get-involved/ \n\n","opacity":null,"text":"The Last Stand for Forests// FAIRY CREEK - Alexa Adams","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.599034,-124.325617],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680046188268153,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"931e1a72-80f8-4756-a55c-8a17c1531dfd","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"star","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"1a5bf834-e6db-4613-8852-6b2d0477321b","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e6299a3b-f6d8-424f-a033-6789ee7be218","isCollapsed":null,"description":"Theme: Resilience\nIndigenous people have faced plenty of challenges during their history in Canada, but they still stand strong and resilient. They have forged strong communities, such as Ma Mawi Wi Chi Itata, a community-service provider in Winnipeg established in 1984. In Ojibway, Ma Mawi Wi Chi Itata translates into the phrase, “we all work together to help one another”. (Ma Mawi Wi Chi Itata Centre Inc., n.d.). Their main goal is to “provide Indigenous foster care and to respond to creating safe places for families to access services.” (Duhamel & Redsky, 2020). They make sure that clients are treated like family, and to create a shared community responsibility that promotes community wellness.\n\nMa Mawi Wi Chi Itata has 16 locations throughout Winnipeg, which serves up to 35% of Indigenous people living in Winnipeg. (Duhamel & Redsky, 2020). This number equates to around 30,000 people, showcasing the community aspect that they have forged across Manitoba. They have over 250 Indigenous staff and over 800 volunteers, many who are giving back after being helped during their time in need. They run four distinct programs, that include: running community care centres, working in child welfare, youth cultural programming, and Indigenous knowledge-centered programs. These programs are important to pass down the knowledge of the elders to the youth, and provide a gathering place where people can connect with one another.\n\nDuring COVID-19, Ma Mawi Wi Chi Itata had to close their public locations, creating disturbances within the Indigenous community in Winnipeg. Youth were affected within their child welfare sector, as work was moved online. Self-harm and attempted suicide were more frequent occurrences during COVID, especially if the children had a poor family life. Other members were worried about finding their next meal. However, Ma Mawi Wi Chi Itata adapted, and focused on what they could still do for their vulnerable population, even with the lockdowns in effect. Staff created assembly lines to pack lunch bags to deliver door to door to families in need. \n\nCurrently, Ma Mawi Wi Chi Itata is back to running at full capacity. They hold weekly events for their members, such as drum circles and powwows, while also holding pop-up vaccine clinics for their clients. Their community has faced many challenges in the distant past and in the present, but the community relationship Ma Mawi Wi Chi Itata has created with the Indigenous community of Winnipeg shows the resilience in their culture, and the importance of togetherness.\n\nWord Count: 402\n\nSources:\nDuhamel, K., & Redsky, D. (2020). Coffee’s On and Something’s Cooking: Urban Indigenous Services as a Lifeline to Community. In C. A. Richmond, V. Ambtman-Smith, C. Bourassa, C. Cassidy-Mathews, K. Duhamel, M. Keewatin, . . . Snook, COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories (pp. 25-29). Royal Society of Canada. Retrieved from https://rsc-src.ca/sites/default/files/pdf/IH%20PB_EN%20%281%29.pdf\nMa Mawi Wi Chi Itata Centre Inc. (n.d.). We all work together to help one another: Our Mandate. Retrieved from Ma Mawi Wi Chi Itata Centre: https://www.mamawi.com/?fbclid=IwAR2xkH7BUwdIcG_ofVBLao5NwVmStjpP9Ydt2LqJxtSPQ0lFfXUrJhGQAvc","opacity":null,"text":"Ma Mawi Wi Chi Itata – Steven Lee","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.923323,-97.143642],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680047723902536,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"16a56dfc-f979-47a2-906f-2e359077b74f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"01616aa0-709d-4094-a2eb-896eec054b16","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"a8d80adb-6f90-4175-ac5b-d5b118154017","isCollapsed":null,"description":"Theme- Resistance\n\nClean water is a basic human right and need, and something that everyone should have ample access to. In Canada, we are led to believe that we have the cleanest, safest water in the world, and are blinded by the true reality, that thousands of First Nations peoples in Canada are affected by a contaminated water crisis. In First Nations communities across Canada, such as in Ucluelet, B.C, in the First Nations community of Ucluelet on Vancouver Island, there are contaminated water lines, boil-water advisories, and unhygienic water reservoirs leading to their basic human rights and needs being diminished. The people in Ucluelet have shown adequate resilience against the ongoing state of water emergency in their community.\n\nEveryone should have the right to have clean and safe water to drink, cook with, clean with, and bathe in. In Ucluelet, B.C, this is the reality. In just 2022, in Hitaću, which is in the Ucluelet First Nations community, the residents were ordered not to drink, bathe in, or clean with the water that was in their homes (Marlow, 2022). Residents in the community, such as the elderly, reported that they were struggling to cope and deal with the water crisis, since simple tasks were nearly impossible to complete for them, like cooking or washing dishes (Marlow, 2022). The issue in Hitaću was the pipes. The issue with this is that in non-First Nations communities, this sort of problem seems to get fixed almost right away, but in First Nations communities like in Ucluelet, the problem goes on for weeks, with promises of it being fixed, but it runs on and on. The lack of urgency in fixing an issue like this can be due to discrimination towards First Nations communities, as well as the government neglecting the fact that there are communities in Canada that have piping issues, and unsanitary water conditions.\n\nThe people of the Ucluelet First Nations have shown resilience towards their numerous water advisories over the years by going to news outlets such as CBC News, CTV News Vancouver Island, and Chek News, to raise awareness throughout the rest of BC, that the water crisis (each time it is happening), is not getting fixed as it should, which is leaving residents to spend unbearable amounts of money of water at the store to wash, drink, and cook with (Brougham, 2022), and inconvenience them for weeks on end. They are also showing resilience by calling out the district that deals with the water systems in Ucluelet (Brougham, 2022).\n\nIn conclusion, everyone has the right to clean and safe water, and should always be able to have access to it, especially First Nations communities like the Ucluelet First Nations community. By showing resilience, they are bringing awareness to the fact that not everyone in Canada has access to clean water, nor are they able to get it fixed in a timely manner, which takes away a basic human right and need.\n\nWord Count = 491\n\nReferences:\n\nBrougham, L. (2022, March 01). Ucluelet residents report week of Brown Water during system Flushing. Retrieved March 28, 2023, from https://www.cheknews.ca/ucluelet-residents-report-week-of-brown-water-during-system-flushing-959171/\n\nMarlow, K. (2022, January 19). Ucluelet First Nation could be without potable water for over a week after barge damages line | CBC News. Retrieved March 28, 2023, from https://www.cbc.ca/news/canada/british-columbia/ucluelet-first-nation-without-potable-water-after-barge-damages-water-line-1.6319751\n\nAndrew Bailey (2016). Bath Water Contamination [Photograph] Tofino-Ucluelet Westernly \nNews. https://www.westerlynews.ca/news/water-concerns-pour-into-ucluelet/\n\n","opacity":null,"text":"Ucluelet First Nations- Olivia Gallina","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.942396,-125.545884],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680053373106801,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"6b0989a5-f9bc-4175-871a-d3d4b773d33c","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d2967212-8b5a-417d-a513-853bcb16f906","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b951ec25-dba0-4e84-9ec4-d095e0f0005a","isCollapsed":null,"description":"Lyla Baidya\nTheme: Resistance\nThis is Westridge Marine Terminal. It marks the final point of the Trans Mountain Pipeline where oil from Alberta is taken and shipped off around the world. It is near 3 locations where Andrade-Rivas and their colleagues found contaminated shellfish on unceded Tsleil-Waututh land. In this study, crabs and clams were found to contain known carcinogens among other toxins around Burrard Inlet 3, the northern part of the Indian Arm, and east of the Terminal near Barnet Marine Park (Andrade-Rivas et al., 2022). The Tsleil-Waututh Nation has been opposing the Trans Mountain Pipeline Expansion since 2012 and have found little success despite the pipeline ending in the Tsleil-Waututh Nation consultation boundary. In 2015, the Tsleil-Waututh Nation presented the environmental risks of the expansion project to which the National Energy Board agreed were present but concluded that the probability of the risks were not high enough to put the project on hold. Their resistance was successful in 2018 when a federal court saw the legal concerns the Tsleil-Waututh Nation presented and rejected Cabinet approval of the expansion project. However, since then the Canadian government purchased the pipeline in 2018, re-approved the project in 2019, and in 2020 the Supreme Court of Canada rejected the Tsleil-Waututh Nation’s pursuit of legal opposition to the Trans Mountain Pipeline expansion (CBC News, 2020; King & Yesno, 2019, p. 49). While legal efforts of the Tsleil-Waututh Nation have been struck down by the Supreme Court of Canada, this 2022 study done by Andrade-Rivas and their colleagues shows evidence of how the pipeline and its expansion has endangered and will continue to endanger local food and water sources a decade after the Tsleil-Waututh Nation warned that it would. These findings on the consequences of oil extraction and transport strongly support resistance against the Trans Mountain Pipeline Expansion. The expansion is set to be complete and functional by the end of 2023 (Franklin, 2023). \nWhile the Trans Mountain Corporation claims they have consulted and received approval from Indigenous communities affected by the expansion, many communities still disapprove of the project and share a sentiment presented by another group resisting the expansion, the Tiny House Warriors: “Consultation is Not Consent” (Tiny House Warriors, 2019).\n[364 words]","opacity":null,"text":"Westridge Marine Terminal","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.288794,-122.95352],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680051975998605,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"f4747b52-b265-463b-bde1-09fb4fa510b5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680722329000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"84b4a98e-f14f-4a0d-82d3-408bd9879478","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bf373c58-bc95-43a9-86f7-b1bbc0e83cd6","isCollapsed":null,"description":"By: Rohan Sall\n\nTheme: Resilience\n\nThe Indigenous peoples are a very resilient group. They have lived through Colonization, Residential Schools, loss of Language and Culture and yet are still able to connect to their roots, nature and the land. The Butterfly Project was a collaboration between the Musqueam Indian Band and the David Suzuki Foundation. They gathered traditional knowledge from Indigenous Peoples and planted native plants throughout the neighbourhoods of Richmond, Vancouver, Delta, Coquitlam, Surrey and Burnaby. In this project, the plants were chosen by Indigenous Herbalist, Lori Snyder, who educated the public on how certain flowers would bring back the butterflies. The plants were pollinator plants (flowers) that would bring back the butterflies. Through this project, there were eight plants that were identified as medicinal and beneficial to society. Each one reminded the peoples of the ancestors who taught that the land and plants provide balance and in turn they should be respected and honoured. The Indigenous peoples are connected to Nature and see the environment through a different lens.\nThe Musqueam peoples use their story telling to educate the next generation. They were a large village and they are determined to bring their identity back. Through the flowers, insects, the spirits and cultural they are tied to the earth and when the Earth is in pain, they feel it to. The Indigenous peoples are remarkable in how they adapt to change and take disruption in stride. They work with what they have to continue to survive and try to maintain peace and order despite being colonized. As a culture, they have proven to be resilient to change and yet hold onto their oral traditions and roots. Even as they evolve, the Indigenous peoples remain strong and able to rely on their traditions and and to help them move into the future. (298 words)\nBibliography\nHwo, W. (2022). Musquem artist helped create the first indigenous pollinator plant map. \nhttps://davidsuzuki.org/story/musqueam-artist-helped-create-the-first-indigenous-polinator-plant-map/\n\nSeccia, S. (2014). Three exhibits tell the Musqueam storyThree exhibits tell the Musqueam story. Windspeaker, 32(8), 17.\n\n","opacity":null,"text":"Musqueam Band Butterflyway Project","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.171688,-123.098154],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680051341355800,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"5926cca6-4895-4820-aee8-ad587c9a26cf","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b055be59-9d03-4dc0-b372-2e1e314b75d2","isCollapsed":null,"description":"Theme: Resistance\n\nThe study case I chose is Kanesatake (Kanehsatà:ke), located in Quebec. As a traditional community, Kanesatake is today counted by the Mohawks as one of their main settlements. I think this place can serve as an example of resistance because there was a real history of Aboriginal resistance to colonial rule here, Kanehsatà:ke Resistance.\n\nMohawks have been protesting the local government's land grabs. In July 1990, the government decided to appropriate a piece of traditional Mohawk land called \"the Pines\" and use it to expand the golf course in Oka (Iroquois Confederacy, 1990). For the Mohawks, \"the Pines\" was a sacred ground, and in defiance of the invasion, the Mohawks used barricades to block the road to Kanesatake (Iroquois Confederacy, 1990). In addition, in the face of the police and army who came to suppress them, the Mohawks chose to organize the Warriors Association. They stood in front of the barricades and protested loudly and fought bravely (Iroquois Confederacy, 1990). Eventually the Mohawks succeeded in securing their territory, and construction on the golf course was cancelled.\n\nTo this day, the Mohawks still live in Kanesatake and fight for their power. Kanehsatà:ke Resistance has a great influence on the Mohawks and even all the Indigenous. As a successful example of Indigenous' resistance, it will be passed down forever as a piece of history. This history will inspire all indigenous peoples and strengthen their sense of national identity, helping them to continue step on the road of asserting their rights and traditional lands (Pertusati, 1996). Mohawk artist Ellen Gabriel said in an interview that this inspiring history has made many Indigenous young people realize the importance of protecting the land, and she, who once joined the resistance, is now continuing to defend her rights (Carleton, 2018).\n\nSecondly, Kanehsatà:ke Resistance also uses its influence in the media and public opinion to help the aborigines continue their resistance activities. In terms of media communication, Kanehsatà:ke Resistance has not only been widely reported, but has also been adapted into various literary and film works, such as the documentary Kanehsatake: 270 Years of Resistance released in 1993, it has won several international awards and it is considered as a landmark work in Aboriginal cinema (National Film Board of Canada, 2023). In addition, the government's violence was spread around the world through articles and photos, which would make the Mohawk resistance activities receive attention and sympathy (Corrigall & Wilkes, 2012). Thus, Kanehsatà:ke Resistance helped Mohawks gain a lot of support culturally and politically. Until now, Mohawks are still holding various protests.\n\nWords: 401\n\nReferences:\n\nCorrigall-Brown, C., & Wilkes, R. (2012). Picturing Protest: The Visual Framing of Collective Action by First Nations in Canada. American Behavioral Scientist, 56(2), 223–243. https://dx.doi.org/10.1177/0002764211419357\n\nCarleton, S. (2018). The legacy of “Oka” & the future of Indigenous resistance - In conversation with Ellen Gabriel. Canadian Dimension, 52(2), 21–24. Retrieved M 28, 2023, from https://search-ebscohost-com.proxy.lib.sfu.ca/login.aspx?direct=true&db=\naph&AN=133819794&site=ehost-live.\n\nNational Film Board of Canada. (2023). Kanehsatake: 270 years of resistance. National Film Board of Canada. Retrieved M 28, 2023, from https://www.nfb.ca/film/kanehsatake_270_years_of_resistance/ \n\nOka, Québec, Standoff with Mohawks, 1990. (2000). In Encyclopedia of the Haudenosaunee (Iroquois Confederacy) (pp. 220–224). Retrieved M 28, 2023, from https://ebookcentral-proquest-com.proxy.lib.sfu.ca/lib/sfu-ebooks/detail.action?docID\n=3000690.\n\nPertusati, L. (1996). The 1990 Mohawk-Oka Conflict: The Importance of Culture In Social Movement Mobilization. Race, Gender & Class, 3(3), 89–105. http://www.jstor\n.org/stable/41675337\n\nKomulainen, S. (1990). Canadian soldier Patrick Cloutier and warrior Brad Larocque come face-to-face at Kanesatake near Oka, Que [Photo]. The Canadian Press. https://www.cbc.ca/news/indigenous/oka-crisis-4-generations-kanesatake-kahnawake-1.4743129\n\n","opacity":null,"text":"Kanesatake/Kanehsatà:ke Resistance-Jiayi Zhu","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.482376,-74.1274],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680055497777963,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"8eba6ba1-efe3-4bbc-a38d-a2bc27ac3183","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"13a77a6a-f78a-4a03-b34a-94ae229c6c6e","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"a27549c9-6a80-478f-aa17-09d041ceb61c","isCollapsed":null,"description":"Upper Fort Garry was the location where Louis Riel led the Métis resistance and fought back against the Canadian government which descended upon the west without consulting any of the people living there. From this position, Riel and the Métis were able to fight for their homes and resist the government’s advance. Ultimately, a diplomat was sent by Riel and they managed to make Manitoba into its own province and maintain right for the Métis. Riel’s actions were motivated by the desire to maintain the rights of the Métis who had lived on that land for generations. Settlers from Eastern Canada saw the land previously owned by the Hudson Bay Company sold to Canada and eagerly attempted to colonize the untamed west. Riel showed resistance by fighting for the culture and beliefs of the Métis against the incoming wave of European Canadians. \n\nUpper Fort Garry was the stronghold of the Hudson Bay Company and symbolized the centre of power for what became the province of Manitoba. At the beginning of the Red River Resistance, Riel led a group of Métis and stormed Upper Fort Garry. Riel’s takeover resulted in zero blood loss and established a central position of power while preventing the Canadian government from ignoring him as he held such an important position. Riel held the position for months as the Canadian government attempted to gain control, sending the new governor of the land (then Rupert’s Land) to acquire the territory. Eventually Riel ran from Upper Fort Garry before the Canadian army arrived as he knew that he would be severely punished for his crimes. Riel had ordered the execution of a prisoner which had stoked the fires of many Canadians who wished for Riel to be punished. Furthermore, Riel and the Métis had to endure the racism of many Canadians at the time. The then prime minister John A. Macdonald (2007) referred to Riel as a “half-breed” in personal correspondence and mentioned that if Riel ever arrived in Ottawa, he would be a “gone coon” (128). Ultimately, Riel and the Red River Resistance was one of the first times that Canada had to use their military force. Upper Fort Garry symbolizes the origin of the Resistance and the birthplace of Manitoba.\n\nMacdonald, J. A. (2007). Correspondence of Sir John Macdonald; Selections from the correspondence of the Right Honorable Sir John Alexander Macdonald, first Prime Minister of the Dominion of Canada, made by his literary executor Sir Joseph Pope. (J. Pope, Ed.). Garden City. (Original Work published 1921). \n\nTeillet, J. (2021). Louis Riel and Canada: A new relationship, 150 years in the making. Canadian Issues, 55-60. \n\nWilliamson, J. (Writer & Director) (2001, January 28). From Sea to Sea (Season 1, Episode 9) [TV series episode]. In Storowicz, M. (Executive Producer), Canada: A people’s history Broadcasting Corporation (CBC); Radio Canada.","opacity":null,"text":"Upper Fort Garry - Luc McConnell - Resistance","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.887743,-97.135206],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680062658574007,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ffdcbbe9-0f10-4b1a-a11f-15de28dabb92","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"010a5855-b2d3-40d6-ab6c-7e17bd3c3ac3","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"60cd6b38-0822-491b-aa64-2e427cb75345","isCollapsed":null,"description":"Marion Moldovan\nTheme: Resistance\n\nThe Tiny House Warriors are an example of resistance because they are protesting the Trans Mountain Pipeline Project, and they matter because they are building a community of resistance against the unsettling of their land; also, they are fighting for current land rights, and they are spreading awareness about Indigenous views on land stewardship.\n\nThe Tiny House Warriors are cultivating a community of resistance that is inspired by the persevering nature of the natural environment (ross, 2019). This community of resistance is essential because it supports acts of resistance such as legal defence and protests. In turn these acts ensure that Indigenous culture is protected against the continual attempts of colonisation by both corporations and the government. This community also inspires others outside of the community to commit their own acts of resistance (ross, 2019). Specifically, the Tiny House Warriors are resisting by building tiny homes on their unceded territory. They encourage resistance by asking people to support their project and fight back against the oil industry and the Trans Mountain Pipeline Project, both of which are encroaching on their land (ross, 2019; TINY HOUSE WARRIORS, 2020).\n\nThe Tiny House Warriors’ fight for rights is driven by their ancestral and cultural ties to the land. Like many other Indigenous groups, the Warriors feel a deep belonging and connection to their land, and they consider themselves responsible for its wellbeing (ross, 2019). Because of these ties, the Tiny House Warriors are pushing to occupy and reclaim their rightful and unceded land. Their sense of responsibility drives them to create mindful goals for the future, and they draw upon their traditional wisdom to guide healthy land development and care. For example, their tiny houses serve a dual purpose: they provide homes for Indigenous people and they block the proposed route of the Trans Mountain Pipeline (TINY HOUSE WARRIORS, 2020).\n\nThe Tiny House Warriors have made it clear that they have never provided their “free, prior and informed consent” to the Trans Mountain Pipeline project (TINY HOUSE WARRIORS, 2020). Their resistance raises awareness, which they hope will lead to change and support for their cause. Particularly, their awareness aims to shift the general view of the Eurocentric land use approach being the best or only approach. The Tiny House Warriors demonstrate, through their resistance, that their cultural and environmental ethics are beneficial for the land. In doing so, they challenge the status quo and educate the public about Indigenous land use principles (Logan, 2021).\n\nWord Count: 389\n\nReferences\nLogan, C. (2021, December 20). Tiny House Warriors Get Human Rights Award for 'Heroic\nResistance' against TMX. Canada's National Observer. Retrieved February 16, 2023, from\nhttps://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-right\ns-award-heroic-resistance-against-tmx\nross, a. (2019). Indigenous Bioregionalisms (Love Mother Earth) Relationship, Creation, Ethics,\nLove. The Canadian Geographer / Le Géographe canadien, 63, 553-572.\nhttps://doi.org/10.1111/cag.12579\nTINY HOUSE WARRIORS. (2020). Retrieved March 8, 2023, from\nhttp://www.tinyhousewarriors.com/\n","opacity":null,"text":"Tiny House Warriors","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.107919,-119.305529],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680110524847316,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"3f43cee0-4959-405b-8523-36186fcde2c1","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"50a831cd-358a-42c7-b62c-15c94ba5bfab","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"6b164688-57a6-4e17-8d4c-ffea0c71a8fe","isCollapsed":null,"description":"Theme: Resistance\n\nRich Francis, a contemporary Tetlit Gwich’in and Tuscarora chef, spent most of his childhood in the town of Fort McPherson (Wild Game TV, n.d.). Francis grew up living off the land according to the practices of his ancestors (Moore & Robinson, 2022). However, attending an off-reservation school, he was often mocked by classmates for the traditional foods that he packed for lunch (Moore & Robinson, 2022). As a result, Francis did not want to be associated with any part of his heritage (Moore & Robinson, 2022). As an adult, however, he became a chef and was eventually inspired to focus on creating dishes with traditional Indigenous foods (Wild Game TV, n.d.). This reconnection to traditional Indigenous foods allowed Francis to finally identify with his heritage (Moore & Robinson, 2022). Now, he draws on his childhood memories of traditional foods as inspiration for his dishes (Wild Game TV, n.d.). \n\nAs Francis’s life experiences have demonstrated, food is a powerful tool to accomplish both good and bad. As a child, food was a major factor in drawing him away from his Indigenous identity, but as an adult, it is also what brought him back to this identity. His childhood experiences in Fort McPherson as well as his realization of the importance of food likely influence his current work to resist the loss of traditional Indigenous cuisine and ultimately the loss of Indigenous identity. Currently, Francis travels around the country, involved in several initiatives to promote and provide traditional Indigenous foods to both Indigenous and non-Indigenous peoples. \n\nOne of the challenges of promoting these foods among Indigenous peoples is that many have lost the taste for traditional foods, and are therefore less motivated to eat them (Shukla & Settee, 2020). Although Francis grew up eating traditional foods, he departed from this lifestyle for many years, and as a result, he has acknowledged that the “hardest thing for me right now is overcoming my own colonized palate” (National Arts Centre, 2020, 3:12). In a similar way, many Indigenous peoples have only had access to western foods, so they are unaccustomed to the tastes of traditional foods (Shakula & Settee, 2020). Francis attempts to address this issue by hosting decolonizing youth workshops, where youth learn to cook and eat traditional foods (Ore, 2021). Just as Francis rediscovered his identity with food (Moore & Robinson, 2022), he hopes to help youth connect with their Indigenous identity by exposing them to traditional foods (Ore, 2021). \n\nFrancis’s negative relationships with his classmates at the school in Fort McPherson exemplifies the need to better educate non-Indigenous peoples about traditional foods. By cooking with traditional foods, Francis desires to educate the public and counteract any misconceived ideas about Indigenous foods (Kenny, 2017). Francis accomplishes this by hosting private dinner parties across the country at which he features traditional foods within unique modern dishes (Ore, 2021). At these events, Francis incorporates stories of traditional Indigenous gastronomical practices to educate the public on Indigenous culture and cuisine (Kenny, 2017).\n\t\nOverall, Francis’s multifaceted work helps to resist the decreasing desire to consume traditional Indigenous foods, because of both the taste and misunderstandings with non-Indigenous peoples. Inspired by his childhood experiences in Fort McPherson, Francis is cultivating change in Indigenous livelihoods across the country. \n\nWord count: 487\n\nReferences: \nKenny, A. (2017, Mar. 4). Six Nations chef Rich Francis is addressing reconciliation through food. The Hamilton Spectator. https://www.thespec.com/life/food-wine/2017/03/04/six-nations-chef-rich-francis-is-addressing-reconciliation-through-food.html\n\nMoore, K., & Robinson, J. (2022, Oct. 30). For Indigenous chef Rich Francis, food can ‘get us back to who we are’. The Globe and Mail. https://www.theglobeandmail.com/business/commentary/article-for-indigenous-chef-rich-francis-food-can-get-us-back-to-who-we-are/\n\nNational Arts Centre. (2020, May 26). Rich Francis: NAC Resident Chef Series | Chef en résidence [Video]. Youtube. https://www.youtube.com/watch?v=ugmTUKlwZoQ\n\nOre, J. (2021, Jun. 28). Decolonizing Indigenous cuisine: How chefs are rethinking relationships with traditional food. CBC radio. https://www.cbc.ca/radio/decolonizing-indigenous-cuisine-how-chefs-are-rethinking-relationships-with-traditional-food-1.6078630\n\nSettee, P., & Shukla, S. (2020). Synthesis. In P. Settee & S. Shukla (Eds.), Indigenous food systems: Concepts, cases, and conversations, (pp. 269-285). Canadian Scholars. \n\nWild Game TV. (n.d.). Cooking Wild. Wild Game. https://www.wildgametv.ca/\n\n\nImage retrieved from: https://www.pwnhc.ca/item/fort-mcpherson/","opacity":null,"text":"Food as a Tool for Resistance - Emily Armstrong","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[67.436461,-134.883318],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680121546430175,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"1a1198d2-1d0c-4036-a56f-447771b265f6","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"3449a27f-d943-405b-b751-6f948fdba4d4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"aac153fc-4f0b-47ce-97e7-654b4063f818","isCollapsed":null,"description":"Theme: Resilience \nMadina Osmanzai \n(371 words)\nThe construction of the Canadian Pacific Railway in 1880 will always be known as a historic construction in Canadian history. The development of this project would not have been complete without the effort of the Chinese workers. The head contractor, Andrew Onderdonk, transported Chinese workers from California to British Columbia. When the workers approached the job, 17,000 Chinese men were vouchered to work on the most dangerous side of the construction (the western section of the railway). \n\nUnfortunately, many Chinese workers faced harsh working and living conditions during this time. Chinese workers were paid $1 daily as they were also responsible for food and gear. In addition, they did not have proper medical care, which led to numerous illnesses and deaths. Furthermore, many workers died from exhaustion or from exposure and unsafe working conditions. \n\nAfter the Railway was built, many workers were left unemployed. However, some managed to stay in Canada, which led to fear among the White Canadians that the Chinese immigrants would take over their identity. In 1923, this hate elevated to forming discriminatory legislation against the Chinese people called the Chinese Exclusion Act. In addition to the discrimination, Chinese people who still lived in Canada had to pay a $50 Head tax, which led to paying hundreds of dollars over the years. \t\n\nWithout being affected by, the Chinese’s poor treatment by the Canadian authority, Chinese workers remained resilient. The Chinese workers remained dedicated to doing their duty, on the contrary to working long hours and poor wages. They fought tremendous poor living conditions and death to stay in the country. Also, in 1967 the Canadian government officially removed the discriminatory act and “opened doors again to Chinese immigration” (British Columbia, n.d.). Despite their unimaginable experience and limitation, through their resiliency, the Chinese people operated to living a decent life. \n\nTherefore, to sum up the context, it is noted that despite the terrible experience the Chinese workers endured during the operation of the Canadian Pacific Railway, they exhibited resiliency throughout the whole process. In the present, the contribution of the Chinese workers to the construction of the Canadian Pacific Railway is viewed as a celebratory to Canadian history of the virtue of their extraordinary resiliency despite the difficult times. \n\nBibliography: \nChinese Labour on the Canadian Pacific Railway . (2023). Asian Heritage Society. Retrieved 2023, from chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/http://www.ahsnb.org/wp-content/uploads/2019/07/AHSNB-Chinese-Labour-on-the-CPR_Final.pdf. \nEncyclopedia, T. (2021). Canadian Pacific Railway (Plain-Language Summary). In The Canadian Encyclopedia. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/canadian-pacific-railway-plain-language-summary\n\n","opacity":null,"text":"Chinese Workers during the Canadian Pacific Railway-Madina Osmanzai","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.161884,-121.886276],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680124841328111,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"abd0cce7-f7dd-4dc3-bb49-c2406a8589bb","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"27c7ca9b-6ff0-4b09-8d38-96a2fb8484c1","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"aac153fc-4f0b-47ce-97e7-654b4063f818","isCollapsed":null,"description":null,"opacity":null,"text":"Madina","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[7.846879,-7.517615],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680125317561806,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"f8db578d-fefb-4ca2-a328-0f08dbf37cc8","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"7548f477-d8d0-4757-9327-31f0a366031d","isCollapsed":null,"description":"Topic: Resilience \n\n\tResilience is described as the act of withstanding, adapting, and recovering when faced with adversity (Gone, 2019). This location is very important in the discussion of the resiliency of Indigenous peoples especially during the COVID-19 pandemic. Indigenous peoples in Canada have been, throughout history, and still continue to be facing hardships every single day. The COVID-19 pandemic was one instance in which Indigenous peoples were shown unequal treatment in comparison to the rest of Canadians and in return proved how resilient they can be in the face of hardship. This place is a perfect example of how Indigenous peoples proved their resiliency in the face of trauma and disease. Indigenous communities have shown resilience amidst the COVID-19 pandemic in how they care for one another and adapt their traditional medicines to new ways of healthcare (Richmond, 2020). They have shown that their priority is to continuously care for the members of their community despite the horrific disease and trauma that they as a community have endured. Their self determination and traditional knowledge about the history of disease they have faced has helped to stay safe during the pandemic (Richmond, 2020).\n\tThe artist that made the cover art for this case study is named Laney Beaulieu, who is Dene and Métis. She is from Deninu K’ue which is now known as the Northwest Territories. I selected this area in Northwest territories to promote Laney’s experience with resiliency throughout the COVID-19 pandemic. When Laney visited her hometown during COVID, she noticed how vulnerable many of the communities were as they lacked efficient emergency medical transportation. Additionally, many members of her community had comorbidities and there was a high amount of elderly people which all could be vulnerable to the effects of COVID. During her time in the Northwest territories, she noticed the resiliency that her community had through the pandemic. Each and everyone showed unconditional love and care for one another, which is what Laney mentioned that she missed deeply during her time away from home. When the health and wellbeing of Indigenous people is being studied, vulnerability and resiliency come hand in hand. It is very important to keep both in mind when discussing topics as this because while Indigenous peoples are very resilient, they have a high level of vulnerability that they must endure first. \n\nWord Count: 385\n\n\nCitations \nGone, J. P., Hartmann, W. E., Pomerville, A., Wendt, D. C., Klem, S. H., & Burrage, R. L. \n(2019). The impact of historical trauma on health outcomes for indigenous populations in the USA and Canada: A systematic review. American Psychologist, 74(1), 20–35. https://doi-org.proxy.lib.sfu.ca/10.1037/amp0000338 \nRichmond, C., Ambtman-Smith, V., Bourassa, C., Cassidy-Mathews, C., Duhamel, K., \nKeewatin, M., King, A., King, M., Mushquash, C., Oakes, N., Redsky, D., Richardson, L., Rowe, R., Snook, J., Walker, J. (2020). COVID-19 and indigenous health and wellness: our strength is in our stories. Royal Society of Canada. https://rsc-src.ca/en/research-and-reports/covid-19-policy-briefing/indigenous-health-and-wellness/covid-19-and-indigenous \n","opacity":null,"text":"Indigenous Resilience During the COVID-19 Pandemic in Deninu K’ue - Kristen Seppelt","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[61.218355,-113.625573],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680133081775431,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"fda6abad-5231-4b6d-930b-f1e8b0164a0c","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"00ac8bc7-ada0-4d25-bdac-c60aea4f5c68","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"98f5c54c-4c1d-4f6b-8b8b-83870b96432f","isCollapsed":null,"description":"Theme: Resilience \n\nThe Inuvialuit people, translating to the real people, inhabit Banks Island, located in Canada's High Arctic, where historians can trace the Inuvialuit people's ancestors, called the Thule people, back to 1000 A.D. according to Canadian Encylopedia author James H. Marsh (2010). With the discovery of Thule sites across the island and trailing into Greenland and the extensive history and ancestry available for us to learn about today, it is not hard to see where resilience shows itself in the Inuvialuit community.\n\t With the remarkable history and long lineage of the Inuvialuit people, it is not a shock that current community elders acknowledge and express their concerns about the rapidly progressing climate crisis, having seen the changes firsthand throughout their lives as they grow up in Canada's High Arctic.\nThe Inuvialuit peoples of Banks Island's Sachs Harbour community note climate change presenting itself as \"..the changing ice freeze and break-up trends, coastal erosion, permafrost degradation, land slumps, flooding, and health and wellness effects,\" as stated in The Inuvialuit Settlement Region Climate Change Strategy (2021). \n The International Institute of Sustainable Development (IISD) has acknowledged the outcry of the Inuvaluit people and made their intentions clear to the community by requesting a unity of collaboration by seeking help from the residents of Sach's Harbour for their collaboration on solutions to climate change. The Inuvialuit Settlement Region was established in 1984 when the Inuvialuit and the Government of Canada signed the Inuvialuit Final Agreement, which serves as an official land claim agreement that \"..affirms Inuvialuit rights to land, wildlife management, and environmental stewardship\" (Inuvialuit Regional Corporation, 2021). \nIn 1999, the United Nations was directly involved with pushing \"more than 300 scientists assisted by the Arctic Indigenous peoples to persuade the eight Arctic States to launch the Arctic Climate Impact Assessment\" (ACIA) (Smith, 2007, paragraph 5). The ACIA concluded that the most significant impacts of climate change would be felt by marine mammals such as polar bears, walruses, and seals that use the sea ice as their habitat. The Inuvialuit Settlement Region's Climate Change Program discusses six specific thematic areas where actions to fight climate change can be implemented. The first thematic area discussed is the food and wellness sector, where \"Inuvialuit involvement in food security programs and policies will be required\"(Inuvialuit Regional Corporation, 2021). The second and third will be safety, housing, and infrastructure, which says \"community monitoring programs will increase awareness regarding climate change risks and will advocate for climate resilience for infrastructure planning, development and placement.\"(Inuvialuit Regional Corporation, 2021). The fourth, fifth, and sixth thematic areas discuss education & awareness about climate change, ecosystem health & diversity, and energy, stating \"how they can reduce energy costs and increase energy independence\"(Inuvialuit Regional Corporation, 2021). \n\tWith the Inuvialuit people's unwavering concern regarding their land and natural resources' stability for future generations during the climate crisis, their ability to navigate the unprecedented future and amplify their voices to gain attention, the climate crisis fully shows their resilience in fighting for better tomorrow.\n\n(Word count: 495)\t\nSource:\nMarsh, J. H. (2010, November 30). Banks Island | The Canadian Encyclopedia. Www.thecanadianencyclopedia.ca. https://www.thecanadianencyclopedia.ca/en/article/banks-island \n\nInuvialuit Regional Corporation. 2021. Inuvialuit Settlement Region Climate Change Strategy. https://irc.inuvialuit.com/sites/default/files/ ISR_Climate_Change_Strategy.pdf\n\nSmith, D. (2007). Climate Change In The Arctic: An Inuit Reality. United Nations. https://www.un.org/en/chronicle/article/climate-change-arctic-inuit-reality\n‌‌\nCanada, E. & C. C. (2019, June 7). The government of Canada supports Inuit-led climate change strategy. Gcnws. https://www.canada.ca/en/environment-climate-change/news/2019/06/government-of-canada-supports-inuit-led-climate-change-strategy.html\n\nInternational Institution for Sustainable Development. (n.d.). Inuit Observations on Climate Change - Full-Length Version (DVD). International Institute for Sustainable Development. Retrieved April 1, 2023, from https://www.iisd.org/articles/insight/inuit-observations-climate-change-full-length-version-dvd\n\nInuit Tapiriit Kanatami. (n.d.). National Representational Organization for Inuit in Canada. Inuit Tapiriit Kanatami. https://www.itk.ca\n‌‌‌\"Standing on a Snow Bank,\" Inuvialuit Cultural Centre Digital Library, accessed April 1, 2023, https://inuvialuitdigitallibrary.ca/items/show/3442.","opacity":null,"text":"Climate Crisis Intervention and the Inuvialuit People of Banks Island. - Kelsey Haugen","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[73.630858,-119.254987],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680471580866488,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ed7b28b0-8310-48f4-939f-ea25ec1afea5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680496328000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"745b2b7d-d59a-4da0-848d-079f60bc9a87","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9cc56a2b-c66a-448f-85c7-86fc29413ee1","isCollapsed":null,"description":null,"opacity":null,"text":"Vancouver","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.260872,-123.113953],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680128962192969,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"a35b7328-61e9-4347-9e90-4c9f47feee05","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9cc56a2b-c66a-448f-85c7-86fc29413ee1","isCollapsed":null,"description":null,"opacity":null,"text":"Secwepemc Native Heritage Museum and Park","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.678249,-120.294583],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680129124871840,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"1fafcfef-95aa-4704-b1e8-ad5d16daac0a","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"20a12fac-e07f-46fd-b3fb-58778c4c557b","isCollapsed":null,"description":null,"opacity":null,"text":"Smithers","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.779207,-127.176099],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680140086114777,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"3bc26669-53a4-4a6e-9459-b1635bec8b3d","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"20a12fac-e07f-46fd-b3fb-58778c4c557b","isCollapsed":null,"description":"Highway 16 is a 1,072 km road linking Prince Rupert, BC to just short of Winnipeg, Manitoba. The highway has been coined the Highway of Tears due to the large number of women, mostly indigenous, who have gone missing or have been found murdered along the highway. Many of the cases have not been solved, leaving the family and friends of the victims, heartbroken and unable to heal. Despite the indifference and discrimination expressed by the RCMP, the communities have continued to resist, and fight against oppression, in hopes of finding answers to their loved one’s cases. \nThe topic of resistance coincides perfectly with the actions of those who lost loved ones, as well as their communities. Many of the families of women who went missing along the highway struggled to find funding and support in their efforts to locate their family (McDiarmid, 2019). They ran fundraisers, selling beadwork and other hand-made items, they put up flyers, held banquets, nothing truly helped raise awareness (McDiarmid, 2019). It wasn’t until 2002, when Nicole Hoar, 25, went missing, that the province started recognizing that there was a serious problem. Nicole’s disappearance created a mass uproar, with many speculating the reason being that she was a white woman (Rolston, 2010) (McDiarmid, 2019). After her disappearance, Nicole’s family was really the big push for systemic change. Upon realizing that not all the women and girls received the same treatment when they were reported missing, Nicole’s family began using their media coverage to spread awareness across the country about all the cases (McDiarmid, 2019). Their actions forced the government to take action and develop a task force whose sole objective was to investigate the missing and murdered cases along the highway (McDiarmid, 2019). \n\tThe task force was very strict with which cases were brought to the table (McDiarmid, 2019). Up until now, they have only taken on 18 cases, 13 murders, and 5 missing persons (Canada Gov., 2016). Many people from the affected communities are disappointed with the number of cases being investigated by E-PANA (McDiarmid, 2019). There are two main arguments upheld by the public; the first is that there are way more girls that should have been considered. The reason as to why many of the missing women were not considered for the investigations was due to geographical location, as well as the belief that they may not have been taken (McDiarmid, 2019). In some cases, the RCMP were not convinced that these women were actually missing, they believed that they were runaways (McDiarmid, 2019). The second argument was that they should not have taken on so many cases at once (McDiarmid, 2019). When the task force was first started in 2005, they had 9 cases (McDiarmid, 2019), two years later, they doubled the number of cases in their agenda to 18 (Canada Gov., 2016). To date, only one case has been solved (Fraser, 2019). \n\tThanks to the constant resistance of the families and communities affected by the Highway of Tears tragedies, the woman and girls who have gone missing or been murdered along the highway may someday receive justice for their cases. \n\nMcDiarmid, J. (2019). Highway of Tears. Toronto: Anchor Canada. \n\nhttps://vancouversun.com/news/local-news/garry-handlen-convicted-in-monica-jack-killing-what-the-jury-didnt-hear \n\nhttps://rrj.ca/highway-of-tears-revisited/ \n\nhttps://vancouversun.com/news/police-reveal-details-of-e-pana-investigation-into-18-female-unsolved-cases-in-northern-bc \n\nhttps://www.cbc.ca/news/canada/search-for-tree-planter-draws-attention-to-other-missing-girls-1.335616 \n\nhttps://bc-cb.rcmp-grc.gc.ca/ViewPage.action?siteNodeId=23&languageId=1&contentId=27048\n\nPhoto: https://www.cbsnews.com/news/48-hours-explores-the-mysteries-and-murders-along-canadian-highway-of-tears/ \n\nWord count: 502 ","opacity":null,"text":"Highway of Tears- Devyn Drinkwater","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.779914,-127.176099],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680140097685572,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"18cdac8a-0583-4730-8fc7-e370af27d9de","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"e2ce084b-0a29-4bcc-8853-c4c814167ae6","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9cc56a2b-c66a-448f-85c7-86fc29413ee1","isCollapsed":null,"description":"By: Nikita Sanan\nTheme: Resistance\n\nThe case study I have decided to research is about a resistance group called the Tiny House Warriors. The Tiny House Warriors live in the Secwepemc Territory, which is in the interior of British Columbia (Parrish, 2022). The place I have pinpointed on this map is in the Secwepemc Territory because the Trans Mountain pipeline will go along this area for 518 km, meaning construction will happen along this site. My chosen case study exemplifies resistance because the Tiny House Warriors have shown opposition against the Trans Mountain Pipeline on the unceded Secwepemc Territory to protect Indigenous women, save water and ecological resources, and preserve the land used for praying by building houses along the 518 km route. The resistance and protest showed by the Tiny House Warriors matter because they are asserting authority and preventing further harm to Indigenous resources and communities.\n\nTiny House Warriors are against the Trans Mountain pipeline because it harms and puts local Indigenous women's safety at risk due to the high concentration of male construction workers in the area (Reclaiming Power and Place, 2019). Many male construction camps are linked to the murder and missing of Indigenous women, so the Tiny House Warriors refuse to let this continue (Reclaiming Power and Place, 2019). Therefore, the Tiny House Warriors use houses along the route as a way to resist assimilation and genocide (Reclaiming Power and Place, 2019). Also, the Tiny House Warriors' resistance to the Trans Mountain pipeline is motivated by the project's detrimental effects on the ecological and water resources in the area. This is because the large number of tar sands accumulated from the transportation of oil would harm and destroy drinking water, salmon, coastal wildlife, and communities (Parrish, 2022). These water resources and sea animals are crucial for Indigenous people in the Secwepemc Territory, or it would unsettle them from the area (Parrish, 2022). Therefore, the threat and destruction that the pipeline poses to Indigenous ecological resources, wildlife, and water are the driving forces for the Tiny House Warriors' resistance and decision to build houses along the 518 km route. Lastly, the Tiny House Warriors' opposition to the project is also driven by the pipeline's negative effect on the land that Indigenous people use for traditional ceremonies and rituals (Richards, 2022). If a pipeline gets built and more area is demolished and destroyed, these families will have to relocate, travel far, or unsettle in order to pray and perform their cultural activities on the land (Richards, 2022). Therefore, members of the Tiny House Warriors resisted the pipeline and attempted to create a blockade using a large cloth to stall semi-trucks hauling logs to the river and ceremonial grounds (Cantieri, 2018). Overall, The Tiny Home Warriors have employed many strategies to combat colonialism and reclaim their land rights on the Secwepemc Territory, which is why this case study demonstrates a theme of resistance and importance.\n\nWord count: 482\n\nBibliography:\n\nCantieri, J. (2018). THIS SPACE HERE: Tribes Build a Traditional Watch House to Stop Kinder Morgan Pipeline Expansion: And since the fall, Tiny House Warriors have been putting homes in the path of the pipeline. BC Studies, 198, 7. https://sfu-primo.hosted.exlibrisgroup.com/permalink/f/1u29dis/TN_cdi_gale_infotracmisc_A568839469 \n\nParrish, W. (2022). How A Major Tar Sands Pipeline Project Threatens Indigenous Land Rights. HuffPost World News. https://www.huffpost.com/entry/trans-mountain-pipeline-indigenous-lands_n_627be915e4b00fbab6376f8e \n\nReclaiming Power and Place: The Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls, Volume 1a. (2019). National Inquiry into Missing and Murdered Indigenous Women and Girls. https://www.mmiwg-ffada.ca/wp-content/uploads/2019/06/Final_Report_Vol_1a-1.pdf \n\nRichards, K. S. (2022). Tiny Houses, Treesits, and Housing on the Front Lines of the TMX Pipeline Resistance. Canadian Theatre Review, 191, 38–45. https://doi.org/10.3138/ctr.191.006 \n\n\n\n","opacity":null,"text":"Tiny House Warriors, Secwepemc Territory- Nikita Sanan","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.392545,-119.168036],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680130109584636,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"1381c33f-00cc-4d4e-ae7a-b6c4a624cfc5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":false,"id":"ae0300ed-b32a-4832-b1ae-55fb8291eeff","hasLongDescription":true,"icon":null,"locked":true,"type":"Path","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bddc42ed-4722-4d53-85c7-a5c696392ac8","isCollapsed":null,"description":"On March 10, 2018, an estimated 10,000 people marched along this route in protest of the Kinder Morgan Trans Mountain Pipeline expansion. First Nations-led, the group banged drums and sang in protest of the environmentally harmful pipeline construction, starting with tree clearing, that was about to begin (“Indigenous Groups Lead Protest,” 2018). This event was only one part of an even larger phenomenon involving many First Nations groups and environmentalists. The pipeline protests are an important case study of Indigenous resistance in Canadian history because it illustrates Canada's shortcomings in honouring Indigenous rights, demonstrate that resistance is still a modern concept, and indicates where reconciliation must be improved.\n\nThe pipeline originally became the subject matter of a resistance movement when it was a decision taken out of the Indigenous peoples’ hands. Proposed by Kinder Morgan, a billion-dollar corporation, and approved by the Trudeau government, not all of the Indigenous groups affected agreed or were properly consulted about the project (Barrera, 2018). To add insult to injury, most of British Columbia’s land is unceded, leading to ambiguity as to who should hold the power (Tattrie, 2020; Cecco, 2019). Unfortunately, this became another example of Canada failing to honour Indigenous rights and land. \n\nThis case study is a classic example of Indigenous resistance in the refusal to comply with the environmentally impactful decisions made by governments and corporations, as well as keeping First Nations’ values of their relationship to the land alive. Organizing marches that were thousands of people strong, setting up watchhouses and tents, and even attempting to challenge legislation were all attempted ((“Indigenous Groups Lead Protest,” 2018). And since wrongdoings continue to occur, resistance will happen as well and is very a current phenomenon. \n\nResistance is a blueprint of where reconciliation still needs to be improved. If reconciliation is merely performative, it is more damaging than helpful. And if acts are being performed that damage Indigenous rights and values, it is difficult to perceive Canada’s efforts toward reconciliation as genuine. The pipeline resistance becomes more meaningful when we consider what they were (and still are) fighting for. Not just for the protection of the environment, but also for Indigenous rights and values to be respected. \n\n[351 words]\n\nReferences \n\nBarrera, J. (2018, April 19). B.C. First Nation says passage of Trans Mountain project through reserve not done deal, others weigh options. CBC News. Retrieved March 15, 2023, from https://www.cbc.ca/news/indigenous/bc-first-nations-kinder-morgan-pipeline-1.4626497 \n\nCecco, L. (2019, January 11). Pipeline battle puts focus on Canada’s disputed right to use indigenous land. The Guardian. Retrieved March 15, 2023, from https://www.theguardian.com/world/2019/jan/11/canada-pipeline-indigenous-trudeau-treaty \n\nDaigle, M. (2019). The spectacle of reconciliation: On (the) unsettling responsibilities to Indigenous peoples in the academy. Environment and Planning D: Society and Space, 37(4), 703–721. https://doi.org/10.1177/0263775818824342 \n\nIndigenous groups lead protest against Kinder Morgan’s Trans Mountain pipeline plan. (2018, March 12). CBC News. Retrieved March 15, 2023, from https://www.cbc.ca/news/canada/british-columbia/yes-and-no-protests-kinder-morgan-vancouver-march-2018-1.4571160 \n\nTattrie, J. (2020). British Columbia and Confederation. In E. Yarhi & A. McIntosh (Eds.), The Canadian Encyclopedia. Retrieved March 15, 2023, from https://www.thecanadianencyclopedia.ca/en/article/british-columbia-and-confederation","opacity":null,"text":"First Nations-led Pipeline Protest - Christina Walker (Resistance)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.253337,-122.918207],[49.253417,-122.918757],[49.253434,-122.918873],[49.253457,-122.919031],[49.253463,-122.919071],[49.253466,-122.919103],[49.253509,-122.919262],[49.253464,-122.91932],[49.253435,-122.919393],[49.253412,-122.919491],[49.253457,-122.919798],[49.253649,-122.921146],[49.253651,-122.921188],[49.254075,-122.924229],[49.254151,-122.924943],[49.254204,-122.925699],[49.254245,-122.926814],[49.254248,-122.927076],[49.254324,-122.927319],[49.254419,-122.927481],[49.254529,-122.927581],[49.254701,-122.927702],[49.255298,-122.9277],[49.256333,-122.927702],[49.256664,-122.9277],[49.257283,-122.927697],[49.257715,-122.927697],[49.257796,-122.927696],[49.257978,-122.927697],[49.258779,-122.92769],[49.259181,-122.927687],[49.259617,-122.927682],[49.259916,-122.927679],[49.260067,-122.927681],[49.260216,-122.927683],[49.260769,-122.927693],[49.260904,-122.927771],[49.261035,-122.927887],[49.261077,-122.927921],[49.261125,-122.927966],[49.261326,-122.928124],[49.261473,-122.928204],[49.261591,-122.928248],[49.261741,-122.928249],[49.261859,-122.928222],[49.262044,-122.928136],[49.262354,-122.92784],[49.262557,-122.927711],[49.262669,-122.927672],[49.262899,-122.927594],[49.263557,-122.927571],[49.264634,-122.927536],[49.264782,-122.927536],[49.266176,-122.927537],[49.266228,-122.927584],[49.26626,-122.927516]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":"WALKING","ordering":1680143351745326,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"59a48515-c2a5-4ba4-8737-db61ea78d1ef","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680146797000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"34825972-6c99-473b-9289-e0375973864e","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"32477475-bb3f-4386-be8c-9dcaf06e110e","isCollapsed":null,"description":"Theme: Resistance\n\nThe recent arrests of five individuals near the Coastal GasLink pipeline construction site in British Columbia have become a significant example of resistance against the ongoing colonization of Indigenous lands in Canada. The Wet'suwet'en resistance movement against the pipeline has highlighted the struggle between Indigenous peoples and resource extraction companies and has brought attention to the persistent infringement of Indigenous rights and sovereignty. The pipeline is being built on Wet'suwet'en land without proper consultation, creating conflicts between hereditary chiefs and elected band councils. The Wet'suwet'en people have a distinct system of government based on their hereditary chiefs, who are responsible for protecting the land and ensuring the well-being of their people (Simmons, 2022). However, the Canadian government and industries have continued to extract resources and build infrastructure without proper consultation, creating conflicts between the hereditary chiefs and elected band councils. The resistance movement has resulted in protests, blockades, and legal challenges, garnering international attention and solidarity. \n\nAccording to a recent news article, five people were taken into custody on March 29, 2023, near the Coastal GasLink pipeline construction site in northern British Columbia, Canada (The Canadian Press, 2023). The arrests came after a member of the Gidimt'en Clan allegedly violated a court injunction that barred interference with Coastal GasLink's work. One individual was arrested for attempting to obstruct the warrant, while the other four were reportedly taken into custody for failing to follow police orders. These acts have become a symbol of resistance against the pipeline and the larger pattern of colonialism in Canada. The Wet'suwet'en resistance movement has taken various forms, from peaceful demonstrations to physical blockades, and has received support from a wide variety of groups and communities across Canada. Despite mainstream media coverage often portraying the movement as violent and criminal (Hume & Walby, 2021), the Wet'suwet'en struggle has gained national attention, and the Canadian government's forceful response has only fueled the resistance movement and attracted more people to join in solidarity (Gobby et al., 2022).\n\nThe ongoing Wet'suwet'en resistance movement highlights the struggle between Indigenous peoples and resource extraction companies in Canada, exemplified by the Coastal GasLink pipeline. The movement has brought attention to the infringement of Indigenous rights and territory, advocating for the recognition of their unique governance system and their right to control their traditional territory. It has sparked a national conversation about the ongoing oppression and marginalization of Indigenous peoples in Canada, serving as a critical reminder of the ongoing legacy of colonialism in the country.\n\nOverall, the Wet'suwet'en resistance movement serves as a crucial case study for understanding Canada's ongoing legacy of colonialism, Indigenous resistance, and the urgent need for reconciliation and decolonization. It highlights the significance of protecting Indigenous peoples' sovereignty and distinctive governance systems and the need for a fundamental shift in how Indigenous peoples are treated in Canada. The movement shows the power of peaceful protest and solidarity, motivating more people to join in solidarity with the Wet'suwet'en cause. It calls for meaningful reconciliation, decolonization, and respect for Indigenous sovereignty and self-determination.\n\nWord count: 488\n\n\n\nBibliography\n\nGobby, J., Temper, L., Burke, M., & von Ellenrieder, N. (2022). Resistance as governance: Transformative strategies forged on the frontlines of extractivism in Canada. The Extractive Industries and Society, 9, 100919. https://doi.org/10.1016/j.exis.2021.100919\nHume, R., & Walby, K. (2021). Framing, Suppression, and Colonial Policing Redux in Canada: News Representations of the 2019 Wet’suwet’en Blockade. Journal of Canadian Studies, 55(3), 507–540. https://doi.org/10.3138/jcs-2020-0021\nSimmons, M. (2022, November 18). A year after RCMP raids on Wet’suwet’en territory, the Coastal GasLink conflict isn’t going away. The Narwhal. https://thenarwhal.ca/wetsuweten-coastal-gaslink-rcmp-overview/\nThe Canadian Press. (2023, March 30). Five people arrested near Coastal GasLink pipeline construction site in northern B.C., RCMP says. Nationalpost. https://nationalpost.com/news/canada/rcmp-arrest-five-people-near-natural-gas-pipeline-construction-site-in-northern-b-c\n\n","opacity":null,"text":"Wet'suwet'en Land Defenders Arrested Near Houston - Oliver Ng-Young-Lim","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.399569,-126.649925],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680158489470893,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"2ff7527a-15c8-4519-853d-2bfe54b5e82a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"c1198aa8-7cd7-4d26-b8d8-038ac4d205c4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"85caa55a-6afc-4479-bca8-6971f474f7c4","isCollapsed":null,"description":"by Jennie Demenuk\n\nFor part 1 of my research assignment, I explored the ongoing issue of Missing and Murdered Indigenous Women and Girls along the Highway of Tears in northern BC. However, I also discussed this topic in relation to the Downtown Eastside and for this mapping project, I have chosen to focus on this area and the theme of resilience. \n\tTo provide context for the history of this issue, the Highway of Tears encompasses approximately 724km of primarily rural highway stretching from Prince George to Prince Rupert. The main issue involved along this stretch of highway is the lack of public transportation infrastructure combined with poverty, poor living conditions and substantially higher rates of unemployment compared to the rest of the province. There are no safe travel options for those travelling between destinations or along the highway and it has left Indigenous women especially vulnerable. Hitchhiking and sex work are common among these parts of highway and the negative stigma around these activities, sex work in particular, relates more locally to Indigenous women living in the Downtown Eastside of Vancouver, BC. Sex workers in the Downtown Eastside are often portrayed in media as morally corrupt and degenerate, leaving them marginalized or completely ignored.\n\tFor this project, I chose the DTES as it is the location of many demonstrations of resilience, giving strength and hope to the community that is particularly impacted by this crisis. Every year on February 14th, COVID permitting, the Downtown Eastside Women’s Memorial March has taken place since 1992 and continues to recognize and honour the countless women who have gone missing along the Highway of Tears and from the DTES. Acting as both a memorial for those who have been lost as well as an act of resistance to those ignoring the issue, the march takes a significant route, stopping at locations where incidents of disappearance or violence have taken place (Singh, 2019). This march shows resilience among women and their allies and how working towards overcoming hardships by using their voices, stories, songs and dances can make a difference in a community that is struggling with the loss of their daughters, sisters, mothers, grandmothers and friends.\n\t\nReferences\n\nSingh, S. (2019, February 14). Why thousands march through Vancouver's Downtown Eastside \t\t\ton Feb 14. Retrieved March 3, 2023, from https://dailyhive.com/vancouver/womens-\t\t\tmemorial-march-vancouver-downtown-eastside-february-14-2019\n \nWord count: 360","opacity":null,"text":"MMIWG and the DTES ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2813457,-123.0997124],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680458482677677,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"a9f3d5ee-ccd3-4e9f-8998-ede0ecbb2f81","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680458875000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"2fb529b7-ced7-4d31-82a2-95f4af742807","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"747a5555-167a-4ec3-aa07-830fee5f0a07","isCollapsed":null,"description":"Theme: Resistance\n\nIn my case study, I researched the Tiny House Mission as it affected the traditional Secwepemc territory. This region covers a vast area of interior British Columbia, stretching from the Columbia River Valley, along the Rocky Mountains to the Fraser River, (Our Land, 2023) and as with all land in Canada, it is extremely important to the Indigenous communities who call this area home.\n\nThe Tiny House Mission is a movement led by the Indigenous communities that occupy the Secwepemc territory. They are strategically building tiny houses along the intended route of the Trans Mountain pipeline expansion, which would run through their unceded traditional territories. This movement is an example of resistance as it involves Indigenous communities defending their land and traditions by standing up against the unfair obtrusion by developers. \n\nTo provide for the increase in fuel export and provincial consumption, the Canadian government is attempting to expand the pipeline through the unceded and traditional Secwepemc territory without the permission of the Indigenous communities that it directly affects. These Secwepemc communities are in turn demonstrating effective resistance as they stand against this imposition of unsettling. According to Dr. Roderick, resistance is actions shown by First Nations to refuse the acceptance of cultural norms imposed by settlers in a way that allows them to preserve their spiritual practices and relationship to the land (Roderick, 2023). We see this resistance by Indigenous communities through the Tiny House Mission as they fight back against the Trans Mountain pipeline expansion. As they plant their houses, they are taking actions to stop the historically recurring unsettling by Eurocentric culture by refusing to sacrifice their land and traditions in the face of accepting cultural norms of Canadian consumerism. \n\nMayuk Manuel, the co-founder of the Tiny House Mission states, \"We are using these tiny houses to go and stop the destruction, so we can begin to heal, and Mother Earth can begin to heal from the genocide that's been done on our land and our people\" (CBC, 2017). This sentiment perfectly highlights the importance of this resistance as it is bringing communities together in the fight for the preservation of valuable Indigenous culture within the Secwepemc territory. The Tiny House Mission is a clear example of the importance of resistance by Indigenous communities as they fight back against unsettling and the imposition on their territories to defend both their land and traditions. \n(Word count: 389)\n\nSources:\nRoderick, L. (2023, Spring). Canada L1 [PowerPoint slides]. Zoom. \nhttps://sfu.zoom.us/rec/share/C6FSevPoLE6Jol3hyi8CsBGTODktpz4hTsGsKbtn7AtVrvds\nO3RJYUGmrAtP9A_x.-20o7LpacXwrEIxP. \nCBC/Radio Canada. (2017, October 27). Tiny House Warriors build homes to protest pipeline \nplans | CBC Radio. CBCnews. Retrieved February 14, 2023, from https://www.cbc.ca/radio/unreserved/rethinking-housing-from-an-indigenous-perspective-1.4372047/tiny-house-warriors-build-homes-to-protest-pipeline-plans-1.4375245.\nOur land. Tk'emlúps te Secwépemc. (2023). Retrieved March 31, 2023, from https://tkemlups.ca/profile/history/our-land/ ","opacity":null,"text":"Tiny House Mission- Secwepemc Territory- Courtney Carmichael","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.766737,-120.281674],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680459004015004,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"878af2cf-1e5a-4235-9e18-23f551f472c4","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680459544000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"c0d489f0-ec53-49ee-849a-afce3b3f8b83","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"2efbc927-1511-4d3a-9130-ff3fd7b04c1c","isCollapsed":null,"description":"Theme: Unsettling\n\nOverlooking Howe Sound and the lower Squamish Valley, the park’s namesake mountain massif is a stratovolcano called Nch’kay’ by the Skwxwú7mesh people. The name, which translates to “dirty water” or “grimy one,” refers to how its volcanic dust drifts into the Cheekeye River. For thousands of years, local First Nations have depended on the tallest mountain in their homelands for trapping, foraging, purification voyages, and harvesting obsidian rock for tools and trade. \n\n“Our land is laden with place names, mythology, and stories that remind us, as Skwxwú7mesh people, of who we are and what those places are used for,” says Chris Syeta’xtn Lewis, spokesperson and councillor for the Squamish Nation. “Our elders tell us that Nch’kay’ was a place of refuge during the flood, which is kind of a universal story [across many Indigenous cultures]—that there were apocalyptic floods.”\n\nLewis describes how ancestors fled in canoes, fastening cedar ropes to the top of Nch’kay’ to ride out the flood. According to legend, a few boats broke away and floated to Xwsa7k (Mount Baker), home of the Nooksack people, who share similar stories of kinship.\n\nGeographical names are an integral part of our everyday conversations. They serve as landmarks and provide key reference points to help us navigate many geographical landscapes. They work as memory aids and occasionally testify to intimate relationships with the land. The discipline that studies geographical names and their origins, meanings and use is referred to as “toponymy.” Toponymy stands at the crossroads of several disciplines, such as geography, etymology, linguistics and history.\n\nThe non-Indigenous name of the mountain was given by George Henry Richards in 1860 in honour of the Italian patriot and soldier Giuseppe Garibaldi. Giuseppe Garibaldi never travelled to Canada. The granting of this place name erases the history, meaning, and relationship of local Indigenous groups with the landscape, thus making the naming of the mountain an example of unsettling.\n\nWord count: 317 (this is just an example - yours should be between 350-500 words!)\n\nSource: Chris Syeta’xtn Lewis, spokesperson and councillor for the Squamish Nation, via Mountain Life Media. 2021. 'Teachings from Nch'kay': The Story Behind the Most Notable Peak in Garibaldi Provincial Park'. 29 January. Available: https://www.mountainlifemedia.ca/2021/01/teachings-from-nchkay-the-story-behind-the-most-notable-peak-in-garibaldi-provincial-park/\n\nAuthor: Dr. Roderick","opacity":null,"text":"Nch'Kay' / Mount Garibaldi - Dr. Roderick","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.851735,-123.004303],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679334015680274,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"6e27093f-3182-4f6d-903c-376beedd00ab","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"b7f2edd0-e23d-4f95-8553-71e974c93139","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"2efbc927-1511-4d3a-9130-ff3fd7b04c1c","isCollapsed":null,"description":"Theme: Resistance\n\nRailroad tracks cutting through the Strathcona neighbourhood just east of Raymur Avenue separates Admiral Seymour School from the homes of the majority of its students. When the Raymur housing project opened in 1971, parents were dismayed that their children had no option but to cross the railway tracks to get to school. Unfortunately the right-of-way was a busy line between the Great Northern and Canadian National freight yards and the wharves at Burrard Inlet. Repeated requests to have the schedules adjusted so that the trains would not run when students were on their way to and from school fell on deaf ears. So too did the requests for an overpass. \n\nA group of 25 women, who came to be known as the Militant Mothers of Raymur, on 6 January 1971 shut down the railroad. They went down to tracks, put themselves in the path of the trains and refused to move. After one day of direct action, the rail company promised to change its schedule to avoid school opening and closing times. This example of direct action fits with the theme of resistance.\n\nIn 2019, the City of Vancouver officially changed the name of the bridge from the Keefer Street Pedestrian Overpass to the Militant Mothers of Raymur Overpass in honour of these women. The current GoogleMap placemarker does not reflect this change.\n\nWord count: 223 - this is just an example, your description should be 350 - 500 words!\n\nSource: https://placesthatmatter.ca/location/pedestrian-bridge-raymur-ave/\n\nFurther viewing: Black Strathcona: Militant Mothers. 2014. Available:\nhttps://www.youtube.com/watch?v=gdk_KUFUp98","opacity":null,"text":"Militant Mothers of Raymur Pedestrian Bridge - Dr. Roderick","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.279322,-123.082395],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679335061751536,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"1cac6dde-2c47-4b93-9381-081dde96a959","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"ac726ce4-ce33-4e38-8537-3f497fd73a3c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5efc9cd1-e6db-4e5f-856c-7cd0a236043c","isCollapsed":null,"description":"The Tiny House Warriors are a group of Indigenous people from the Secwepemc nation. They are defending their territory from the Trans Mountain Pipeline construction across British Columbia. According to their official website, ten houses (small in size) are being built along the route of the pipeline, in order to interrupt the construction. In addition, the houses will be made suitable for displaced Secwepemc people in the area, which spans 518 kilometers (2020). The area affected is great in size, and the damage that the Trans Mountain Pipeline may cause will impact many populations, both human and non-human.\n\nThe reasoning behind the expansion of the Trans Mountain Pipeline is to transport oil across parts of Alberta and British Columbia, directly impacting Secwepemc territory. Without their permission, the government has begun building the pipeline and already causing damage to the territory.\n\nThe struggle of the Tiny House Warriors is a great example of the course’s theme of resistance, as the Secwepemc people are fighting to maintain their autonomy of their territory and keep their land safe from the destruction that a pipeline may cause, including (but not limited to) oil spills, plant damage, and habitat ruin. As Indigenous people rely on the land to fully thrive in their environment, the destruction can cause great harm to their community. It’s important to remember that land connection was not just a thing of the past, and Indigenous people still live off of the physical landscape today.\n\nSince 2017, the Tiny House Warriors have been building houses across the pipeline, but it has not come without trouble from the Canadian government. Three members of the Tiny House Warriors, including leader Kanahus Manuel, have been arrested for “bugging construction workers” (Martens, 2019) while they were on Secwepemc land. This is obviously an unjust arrest, and the Tiny House Warriors are asking for help from the public to spread the word about their resistance against the destruction created by the Trans Mountain Pipeline. \n\nI wanted to make my case study on the Tiny House Warriors’ resistance because the Trans Mountain Pipeline is currently being built very close to my house, and I have been able to see the destruction of land that the pipeline causes. Lots of green space has been dug out and replaced with industrial pieces, which is a quite sad sight to see.  It is admirable that the Tiny House Warriors are resisting against the pipeline, as it spans such a large area, and they are willing to fight in courts for their autonomy and freedom on the unceded Secwepemc territory.\n\n(428 words)\n\n\n\n\nReferences:\n\nGabriel, B. J. (2017). Page tinyhousewarriors.com: – our land is home. TINY HOUSE WARRIORS. Retrieved from http://www.tinyhousewarriors.com/ \n\nMartens, K. (2019, October 21). Kanahus Manuel arrested, injured during pipeline protest say Tiny House Warriors. APTN News. Retrieved from https://www.aptnnews.ca/national-news/arrest/ ","opacity":null,"text":"Tiny House Warriors - Isabella Palitti","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.674932,-120.356347],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680387138739280,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0315c800-bafc-458d-adb6-7672f7106747","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680463104000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"67fd83ec-d6f8-4ff1-967d-d98a03f150fb","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c5407cd5-6324-440c-9f27-163bee68a216","isCollapsed":null,"description":"The Great Bear Rainforest was one of the many areas of our province that would have been impacted by the Northern Gateway Mountain Pipeline. The Northern Gateway Pipeline was set to run from Bruderheim, Alberta, and end in Kitimat, BC making it approximately 1,170km long (Reeves, 2020). The pipeline would take away and damage Indigenous land as well as harm natural resources. Although media narratives of the pipeline focused on the economic benefits, these environmental impacts were far more severe. As a result, the Indigenous Peoples resisted pipelines by protesting and advocating for the place they live.\nThe Great Bear Rainforest is a beautiful rainforest located in Kitimat. The Coastal First Nations Peoples feared the pipeline's impact on the rainforest and created the Great Bear Initiative as a way of resisting the pipeline in the rainforest (Protecting our coast, 2018). A crude oil spill was one of the biggest concerns of the Coastal First Nations Peoples, so they studied all the impacts in order to educate the government on the risks (Protecting our coast, 2018). The Great Bear Rainforest is about 6.4 million hectares (Forests, 2022 ). It is home to a diverse group of species including salmon and the endangered White Spirit Bear (Protecting our coast, 2018). Salmon is a resource for both the Indigenous Peoples that reside in the area and the wildlife that live in the rainforest such as bears (McAllister & Read, 2010). Of the 26,000 grizzly bears that live in Canada 1,400 of them live in the Great Bear Rainforest (Gordan, 2023). A pipeline going through the rainforest would make it difficult for bears to access salmon and if an oil spill were to occur the salmon could be harmed lessening the number of food sources in the rainforest. The Coastal First Nations understood how vital this land is for not only themselves but all the animals in the area. They choose to resist the pipeline as a way to protect the environment and all the animals that they value that reside in it. \nThe Great Bear Initiative was not the only form of resistance to the pipeline. Indigenous Peoples understood that the pipeline was putting their homes at risk. The only way to advocate and work towards “protecting our [their] critical infrastructure” (Spice, 2018, p.40) was through actions of resistance. Protests were a big part of resistance. For instance, Indigenous people would sit in front of the legislature in Victoria showing their lack of support for the pipeline (Hayward, 2012). Many actions of resistance can be seen throughout this case study, however, the Great Bear Initiative and protests in Victoria were prominent ones regarding this location.\nIndigenous Peoples did not want people coming in to disrupt their living space or the environment. The Great Bear Rainforest is a symbol of resistance as it was a critical area that the Indigenous Peoples worked hard to protect. Initiatives such as the Great Bear Initiative and protests are all actions of resistance and ways that this vital landscape and all the living things that reside in it were protected. \nTotal words: 512\n\nPlease take some time to watch the video from the Coastal First Nations and learn their thoughts surrounding the pipeline. (it should be linked, but in case it's not working). \nhttps://youtu.be/CrjeeHmtI-k \n\nReferences: \nGordon, M. (2023, February 1). Discover British Columbia's Great Bear Rainforest. The Weather Network. Retrieved March 20, 2023, from https://www.theweathernetwork.com/en/news/nature/animals/discover-british-columbias-great-bear-rainforest \n\nHayward, J. (2012). Thousands protest northern gateway pipeline. CTVNews. Retrieved April 3, 2023, from https://www.ctvnews.ca/thousands-protest-northern-gateway-pipeline-1.1005815 \n\nMcAllister, I., & Read, N. (2010). The Salmon Bears. Orca Book Publishers. \n\nReeves, A. (2020). Northern Gateway Pipeline Proposal. In The Canadian Encyclopedia. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/northern-gateway-pipeline-proposal\n\nSpice, A. (2018). Fighting Invasive Infrastructures. Environment and Society, 9(1), 40–56. https://doi.org/10.3167/ares.2018.090104 \n\nProtecting our coast. Coastal First Nations. (2018, March 22). Retrieved from https://coastalfirstnations.ca/our-sea/protecting-our-coast/ \n\nImage retrieved from: https://spiritbear.com/great-bear-rainforest/ \nVideo retrieved https://coastalfirstnations.ca/our-sea/protecting-our-coast/ \n\n\n\n\n","opacity":null,"text":"Kitimat-Stikine: Home of the Great Bear Rainforest - Sarah Badley","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.053558,-128.654052],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679355192232831,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"654a078b-cacf-4079-b8ba-50079974f484","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680581706000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"c7b56819-7264-49a0-8de7-216102ea1594","hasLongDescription":false,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":5,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5efc9cd1-e6db-4e5f-856c-7cd0a236043c","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.231682,-122.403414],[49.231682,-122.403414],[49.230828,-122.403414],[49.232535,-122.396882],[49.235947,-122.389044],[49.242771,-122.370753],[49.250446,-122.35377],[49.25471,-122.342012],[49.261531,-122.327641],[49.266647,-122.31719],[49.270056,-122.308044],[49.273466,-122.302819],[49.276023,-122.297593],[49.277728,-122.293674],[49.27858,-122.289754],[49.280285,-122.288448],[49.280285,-122.287141],[49.280285,-122.285835]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680460239452481,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488108000,"zoom":10.072,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"f0d3cfc9-827f-47e5-87b9-78003dab79e0","hasLongDescription":false,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":5,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5efc9cd1-e6db-4e5f-856c-7cd0a236043c","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.611987,-121.004561],[49.611987,-121.004561]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680460168362112,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680474911000,"zoom":9.527,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"10f34b13-a219-4007-96e4-b5448ba66e82","hasLongDescription":false,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":5,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5efc9cd1-e6db-4e5f-856c-7cd0a236043c","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.215155,-121.530649],[49.215155,-121.530649]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680460160765195,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680683582000,"zoom":9.527,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"9080a5a1-28f3-47c8-bb53-1ca1451ce815","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b584bfa7-5c2e-4db8-8cae-378344716b9c","isCollapsed":null,"description":"Name: Elian Bagayawa\nTheme: Unsettling\n\nDavis Inlet was the place in which the Innu were uprooted by the Canadian government. It was unsustainable to live on because it had little running water, poorly built homes with no heat, and few sources of food. By 1993, “only five homes had running water — and they were set aside for outsiders like the priest, [white] teachers, police and nurses” (Kellard, 2022). There were only two drilled wells for the entire community, and much of the water was contaminated due to inadequate sewage disposal. They had also been “left out of federal funding for First Nations and cut off from many of their traditional activities when they were moved” (Careen, 2022). \n\nThis resulted in a gas sniffing epidemic among the Innu and an increase in youth suicide began as life was bleak. The issue of gas sniffing in young people tends to start at a very early age and leads to “alcohol addiction and, for many, to fighting, stealing, vandalism, sexual abuse, and much more” (Press, 1995, p. 196). This is important in understanding why many Indigenous people are discriminated against because the systems of oppression that resulted in them turning to substance abuse are the same that shame them for doing so.\n\n\nOriginally the Innu were nomadic people so when the Canadian government forced them to stay in one spot it became hard for them to hunt and they would have to travel over 10 kilometres just to hunt caribou, their main source of food. This is because the Canadian government disturbed the land they would hunt on through \"flooding for a hydroelectric project, and increased NATO military activity, all without consultation” (Ward et al., 2021).\n\nHowever, 20 years ago, the Innu were once again relocated to Natuashish, but they decided on this location, not the Canadian government. Now, Davis Inlet serves as a visible marker of the cruelty of the Canadian government and a source of both pain and joy to the Innu who once called the place their home. This is a deep scar in the history of Canada, and it’s important to spread awareness so our mistakes are not repeated and healing can occur. \n\n360 words\n\nSources:\n\nCareen, E. (2022, June 20). Two decades after the Mushuau Innu moved from Davis Inlet, a promised decommissioning of the community has begun. SaltWire. Retrieved from https://www.saltwire.com/atlantic-canada/news/two-decades-after-the-mushuau-innu-moved-from-davis-inlet-a-promised-decommissioning-of-the-community-has-begun-100745295/ \n\nKelland, A. (2022). Two decades after relocation, Innu grapple with future of Davis Inlet and new home. CBC News. Retrieved from https://www.cbc.ca/newsinteractives/features/return-to-davis-inlet \n\nPress, H. (1995). Davis Inlet in crisis: Will the lessons ever be learned? Canadian Journal of Native Studies, 15(2), 187–209. \n\nWard, L. M., Hill, M. J., Picard, A., Olsen Harper, A., Chreim, S., & Wells, S. (2021). A process of healing for the Labrador Innu: Improving health and wellbeing in the context of historical and contemporary colonialism. Social Science & Medicine (1982), 279, 113973–113973. https://doi.org/10.1016/j.socscimed.2021.113973 \n","opacity":null,"text":"Davis Inlet Uprooting - Elian Bagayawa","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[55.89298,-60.909522],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679423769328841,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"7fe10612-15e8-4896-8647-915b17d49ab9","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"45e3afdf-bf91-472e-bc8e-bb7b6339fc68","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"15347db8-b8ad-43d2-b199-a44dced2a65c","isCollapsed":null,"description":"Theme : Resistance \n\nMy case study focused on the Salmon decline occurring in British Columbia, specifically on the Coastal regions of the province. The decline is mainly happening in the Fraser River which runs from the western side of the Rocky Mountains and ends in the Georgia Strait. The reason that Steveston was selected is because it is the mouth of the Fraser River. In Steveston BC, there are a multitude of fisheries and the town often uses the fish and Salmon in the area to draw in consumers and “brand their town”. \n\nTo give a bit of back story on this case study, the Fraser River is home to Salmon who mean everything to the Coastal Indigenous peoples. Coastal Indigenous communities have suffered immensely regarding Salmon. According to UBC, (2009) throughout the Salmon fishing season strong tensions begin to form between the Indigenous and non Indigenous communities as fishermen are trying to catch Salmon throughout the Fraser River. The government and commercial fisheries located in Steveston and throughout British Columbia are using the salmon in various fish farms in order to take the salmon from their homes then raise them so that they are fit to sell to consumers. But despite all of this tension and hardship, Coastal Indigenous people are choosing to practice resistance and stand up for the Salmon. They are promoting resistance through taking action by participating in anti climate change practices in order to protect their deep connection and ties with the Salmon. \n\n Coastal Indigenous people are a part of many foundations or organizations that are putting the Salmon first. Their mission is to make it known that just their community is not the only one who needs Salmon but along with the bears, plants, other animals and us settlers too. They are putting aside their differences even through how challenging that might be and fighting for a change to protect the species so that not only their traditions and cultures be protected but for our sakes and the sakes of other species too. Some things that Indigenous communities are doing to stop this Salmon decline is through various practices to aid against Climate Change. As described by Viswanathan, 2020 Some of these practices include creating spanning beds, and even planting numerous trees to provide shade and combat the ever warming planet. Along with this, the First Nation leadership council who is made up of many political indegnious executives have begun to call and declare that all sockeye salmon fisheries and fish farms should be shut down. This is a big step as the salmon fisheries and fish farms have taken away so much from the Indigenous communities. \n\nThis shows resistance as they urge and beg for them to close their doors in order to relieve the Salmon species and protect their habitat (Viswanathan, 2020).\nWord Count : 467 \n\nReferences \nUbc. (n.d.). BC is facing a steep decline in sockeye salmon. Beyond. Retrieved February 15, 2023, from https://beyond.ubc.ca/bc-decline-in-sockeye-salmon/\n\nViswanathan, L., IndigenousClimateHub. (2020, August 24). How indigenous communities are protecting salmon habitat from the effects of climate change. Indigenous Climate Hub. Retrieved February 15, 2023, from https://indigenousclimatehub.ca/2020/09/how-indigenous-communities-are-protecting-salmon-habitat-from-the-effects-of-climate-change/","opacity":null,"text":"Steveston, Mouth of the Fraser River (Home of the Salmon decline in Coastal British Columbia) \nBy : Jennifer Fierro \n","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.121897,-123.172874],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679427427528747,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"2838311b-5d28-4f97-8717-bdfcb7d57136","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"da8b1b9a-352b-49b3-8439-4862d2236bce","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ef608d29-fcb6-42db-bf5b-da8300d55646","isCollapsed":null,"description":"By: Bailey Dorohoy\n\nTheme: Resilience\n\nMy case study addressed the strength and resilience Indigenous communities showed throughout the Covid-19 pandemic as they faced extreme hardships compared to those non-Indigenous. The case study focussed on individual stories of Indigenous people and how they were affected and overcame the pandemic. Lisa Richardson’s story is one of the examples I used throughout my paper that I think is worth noting in this assignment. She is an Anishinaawabekwa physician located in Toronto. Toronto is referred to as Tkaronto, a Mohawk word that emphasizes Toronto’s Indigenous rich past and present (McDowell, 2022). This name should be displayed throughout the city to acknowledge past and present Indigenous resiliency. \n\nUnderstanding how Indigenous communities were affected during this time is important for why this place can be seen as a location of resilience. They were already disproportionately affected due to poverty, housing conditions, inadequate access to health care, pre-existing trauma, lack of clean and safe-water, proximity issues and much more. These all came to light during the pandemic, specifically when public health measures were put into place to ensure safety. Covid-19 protocols were created for the general public, and failed to acknowledge the circumstances and situations that these communities were left with.\n\nLisa Richardson from Toronto is an example of resilience throughout the Covid-19 pandemic as she acknowledged the hard circumstances those in her community were facing throughout Covid-19 protocols, so she put forth her own efforts towards aiding and attending to her community and those in need. Lisa Richardson took part in a mobile health care unit that provided health measures and care to those in the community that faced these inequalities. Lisa assured that previous inequalities among Indigenous peoples would not play a role in how they were able to respond to this public health emergency.\n\nI am highlighting this city as a place of resilience because this was where she was from and where her efforts towards aiding Indigenous peoples in overcoming the pandemic took place but there were multiple stories and scenarios throughout this case study that demonstrated resilience.\n\nIt is important that everyone receives the basic care needed throughout a time like this and is aided in the ways they need to be. This was absent throughout the Indigenous communities in Toronto during this time, until Lisa stepped forward. This unit consisted of many Indigenous members that understood the difficulties present and worked on providing help in those areas. So, Lisa Richardson is a name that should be recognized, but in this case her hometown will be, in which she provided the help needed to the peoples that were lacking it. Because of Lisa’s mobile health care unit opportunity, Indigenous communities were able to receive the care and aid they thought they would be without during the pandemic, which allowed them to overcome the pandemic and protocols in place.\n\nWord Count: 471 words\n\nWorks Cited\n\nMcDowell, S. (2022). Research guides: The indigenous history of tkaronto: Biindigen Welcome. Biindigen Welcome - The Indigenous History of Tkaronto - Research guides at University of Toronto. Retrieved March 21, 2023, from https://guides.library.utoronto.ca/Toronto \nRichmond, C., Ambtman-Smith, V., Bourassa, C., Cassidy-Mathews, C., Duhamel, K., Keewatin, M., King, A., King, M., Mushquash, C., Oakes, N., Redsky, D., Richardson, L., Rowe, R., Snook, J., Walker, J. COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories. Royal Society of Canada. 2020","opacity":null,"text":"Tkaronto (Toronto)—A Community Relationship-By: Bailey Dorohoy","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[43.669366,-79.380915],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679439027973654,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"8de13a41-00db-49d2-ab87-dd36518ddb13","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"924c28cf-aef1-4917-8601-b928a1f87629","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c07cb0ca-a393-4173-956a-5adc2a83e22d","isCollapsed":null,"description":"Theme: Resistance\n\nHighway 16, a 725-kilometer stretch connecting Prince George and Prince Rupert has been the site where countless Indigenous women and girls have vanished or been murdered since 1970. Despite the tragedies that have occurred along Highway 16, over time it has come to represent resistance among Indigenous communities. \n\tTo first understand this highway as a symbol of resistance it is important to understand what the Missing and Murdered Indigenous Women and Girls crisis is, and the extent of this issue. MMIWG encompasses the violence against Indigenous women and girls, it is estimated that Indigenous women are up to three and a half times more likely to be victims of violence than any other demographic (Statistics Canada, 2011). MMIWG is a crises that is categorized as Canadian genocide (Barrera, 2019; Ficklin et al., 2021). The reasoning why Indigenous women and girls are victims to violence is complex, but generally thought to be a result of settler colonialism (Government of Canada, 2016; Harper, 2006). \n\tHighway 16, known unofficially as the ‘Highway of Tears’ by Florence Naziel in 1998 to memorialize the many women and girls who have vanished along the highway (Hampton, 2021). The powerful action of Indigenous communities and their allies, like the unofficial renaming of the highway is how this tragic site is developing into a symbol of resistance. Family, friends, communities, and allies of those who have been murdered or gone missing have been calling for justice and accountability for a long time. They have been organizing marches, gatherings, and vigils to raise awareness of this crisis and call on authorities to take action. For example, on May 5th, the National Day of Awareness for Missing and Murdered Indigenous Women and Girls, there was a protest of people from the Smithers area who honored victims with signs, drumming and singing (Meissner, 2021). \n\tThe Highway of Tears has also become a symbol of resistance through the initiatives put in place by Indigenous communities to safeguard women and girls. Throughout the highway, there are now developed networks of safety and support, such as companionship, and other resources. Other times, Indigenous communities have taken matters into their own hands by creating their own security systems to keep their women and girls safe. For example, the Carrier Sekani Family Services have put together a community safety toolkit of resources to support families and communities, and also prevent violence (2022). \n\tThe strength and resistance against violence towards Indigenous women and girls is evident in their voice, they are refusing to be silenced or ignored. Indigenous communities have continued to speak up and demand justice despite the continual violence and trauma they have and continue to endure. They have refused to hide or forget about the tragedies. \n\tIn conclusion, Highway 16 has come to symbolize resistance. Indigenous communities have demonstrated strong resistance against the violence of oppression against their women and girls in the form of activism. They have refused to stay quiet, instead they have chosen to fight for justice and equality for their communities, and their women and girls. (486 words)\n\nReferences\nBarrera, J. (2019, June 2). National inquiry calls murders and disappearances of Indigenous women a 'Canadian genocide'. CBC. Retrieved March 9, 2023, from https://www.cbc.ca/news/indigenous/genocide-murdered-missing-indigenous-women-inquiry-report-1.5157580\nCarrier Sekani Family Services. (2022, April 21). Community safety toolkit. https://highwayoftears.org/community-safety-toolkit/\nFicklin, E., Tehee, M., Killgore, R. M., Isaacs, D., Mack, S., & Ellington, T. (2021). Fighting for our sisters: Community advocacy and action for missing and murdered Indigenous women and girls. Journal of Social Issues, 78(1), 53-78. https://doi.org/10.1111/josi.12478\nGovernment of Canada. (2016, April 22). Background on the inquiry. Crown-Indigenous Relations and Northern Affairs Canada. https://www.rcaanc-cirnac.gc.ca/eng/1449240606362/1534528865114\nHampton, M. (2021, May 7). Red dress day: A history of the highway of tears. Toronto Star. https://www.thestar.com/news/canada/2021/05/07/red-dress-day-a-history-of-the-highway-of-tears.html\nHarper, A. O. (2006). Is Canada Peaceful and Safe for Aboriginal Women? Canadian Woman Studies, 25(1), 35-38. https://cws.journals.yorku.ca/index.php/cws/article/view/5954/5143\nMeissner, D. (2021, May 6). Smithers gathering marks red dress day honouring missing and murdered Indigenous women and girls. Smithers Interior News. https://www.interior-news.com/news/video-smithers-gathering-marks-red-dress-day-honouring-missing-and-murdered-indigenous-women-and-girls/\nStatistics Canada. (2011, May 17). Violent victimization of Aboriginal women in the Canadian provinces. https://www150.statcan.gc.ca/n1/pub/85-002-x/2011001/article/11439-eng.htm#a1","opacity":null,"text":"Highway of Tears - Katelyn Lee","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[53.861578,-122.801142],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679440961607884,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"1e36f912-6dd0-4929-9190-4e715aa8501c","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d2ffdb4f-fc9b-4f5f-b5fd-9b894441d5de","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"3e62e0ef-3bad-45a5-b693-10ec91a44e53","isCollapsed":null,"description":"Theme - resistance \n\nIn 1967, an effluent treatment facility was built to discharge a pulp mill’s toxic waste into the sacred tidal estuary of Boat Harbour. This site is located on the traditional, unceded, and stolen land of the Mi’kma’ki peoples under the Wabanaki confederacy in Pictou Landing, Nova Scotia. Irreversible damage has been caused to the physical and cultural wellbeing of the land and to the Indigenous peoples who occupy it. Despite the destruction that the project has caused, Indigenous peoples are fighting back against the project and have enacted numerous actions stop the growth of the project and to clean up the land. In this project I argue that the Pictou Landing First Nation community's efforts to terminate the Boat Harbour effluent treatment facility is an example of Indigenous resistance. \n\nEver since the first project plan for the construction of this effluent treatment facility, the Pictou Landing Indigenous peoples have protested, argued, and fought back against the destruction of their precious land. They have set up numerous blockades on the work site to resist the project continuation. The Indigenous council demanded that an environmental assessment of the project be conducted by their own people who have traditional ecological knowledge of the area, to assess the true environmental impacts of the waste being dumped in their water. In response to Indigenous resistance, Nova Scotia introduced the Boat Harbour Act which is advocates for the defunding and cleanup of the facility to restore the area’s natural habitat. Despite years of government ignorance and denial, Pictou Landing First Nations’ resistance finally led to the closure of the effluent facility. If it wasn’t for the community’s perseverance and commitment to action, the facility would probably still be operating today and continuing to poison the community. \n\nIndigenous resistance matters in Canada because the Canadian government does not look out for Indigenous peoples. Canadian history has led us to a point where the settler mindset is embedded into every colonial relationship to its people and land. The resistance actioned by Pictou Landing First Nations combats environmental racism at its core with the aim of creating better conditions and opportunities for the Indigenous community to thrive and create the world they want to live see. \n\nThis is one of the worst cases of environmental racism in Canada and just another example of the Canadian government profiting economically at the expense of silencing Indigenous peoples. However, it is also an example of the strength in resistance that is exhibited by Pictou Landing First Nations to resist colonial projects.\n\n\nWords: 419\n\nSources:\n\nPage, E. & Daniel, I. (Directors). (2019). There’s something in the water [Film]. Apple TV\n\nMacInnis, A. (2019). Timeline: A Post-Colonial History of Boat Harbour. SaltWire, https://www.saltwire.com/nova-scotia/news/timeline-a-post-colonial-history-of-boat-harbour-387575/\n\nThomas-Muller, C. (2014). Pictou landing FN erect blockade over northern pulp mill effluent spill. [Image] https://warriorpublications.wordpress.com/2014/06/11/pictou-landing-fn-erect-blockade-over-northern-pulp-mill-effluent-spill/ \n\nhttps://www.cbc.ca/cbcdocspov/features/for-50-years-pulp-mill-waste-has-contaminated-pictou-landing-first-nations\n\n","opacity":null,"text":"Boat Harbour - Maddy Gomes ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.6638697,-62.6809724],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680382014430343,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"115ec8f3-4edc-4efa-b751-54d558e0854f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680384075000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"df597d26-3a70-48d6-82e0-7821fa9c0143","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"00d38cb6-5df2-4178-a6e1-1abddfc65826","isCollapsed":null,"description":"Theme: Resilience\n \nThe Ipperwash Crisis matters to understanding Canada as it shows the Stony Point First Nations demonstrating resilience and fighting back to dispute the expropriation of their land and false promises made by the Ontario government. The dispute took place just off the shoreline of Lake Huron, which housed eight Indigenous families and contained sacred burial grounds (Hedican, 2008; Salomons, n.d.). At the start of WWII, the Canadian government expropriated the land under the War Measure Act, resulting in the families being forcibly relocated with the promise of returning it after the war (Hedican, 2008, p.160; Salomons, n.d.).\n\nIn 1945, when WWII ended, the land remained occupied by the government who allocated part of it as the Ipperwash Provincial Park while the rest remained as an army base. In the meantime, the Stony Point people continued to live in poor conditions and faced discrimination (Salomons, n.d.; subMedia, 2017). In the years leading up to the major event of the Ipperwash Crisis, the Stony Point First Nations were promised time after time that the land would be returned but never was. They showed resilience during the next several decades through their ability to adapt to the adversities they faced and protecting their traditions and beliefs. \n\nMembers of Stony Point moved into part of the army base that was on their land in 1993 where they lived for two years with minor alterations, and in Summer of 1995 they entered Ipperwash Provincial Park in order to reclaim it (Hedican, 2008; Salomons, n.d.; subMedia, 2017; Wang, 2020). Hundreds of Ontario Provincial Police (OPP) and a riot squad were sent by the Ontario Provincial government to evacuate the members (subMedia, 2017; Wang, 2020). Although they were equipped with weapons and armoured vehicles, the Stony Point people showed resilience by fighting back and holding their grounds, which momentarily caused the police to withdraw (subMedia, 2017). However, the OPP returned the same evening with even more tactical gear, including a heavily armoured response unit. A band councillor tried to prevent the police from entering the park but they were badly beaten by this unit (Salomons, n.d.; subMedia, 2017).\n\n During the altercation and various exchanges between the two parties, acting sergeant Kenneth Deane shot Stony Point member Dudley George, and despite the police having medical assistance on site, George’s brother Pierre had to drive him to a hospital where he was pronounced dead (Hedican, 2008; Sancton, 2012; Wang, 2020). \n\nThroughout the history of the Ipperwash Crisis, the Stony Point Band showed resilience by overcoming the challenging events and showing determination in reclaiming the land that was stolen. \n\nAlmost a decade later, in 2003, the Ontario government called for an Inquiry into the Ipperwash Crisis, finding that the premier at the time, Mike Harris, intervened and unlawfully called for the police to forcibly remove and evict the Stony Point Indigenous people (Sancton, 2012, p.366). In 2007 the land was returned and in 2016 $95 million was paid as compensation to members of Stony Point and Kettle Point First Nations (CBC News, 2015; Wang, 2020). The Stony Point people did not accept the expropriation of their land and showed resilience during times of adversity and not backing down until their land was returned to them. \n\nWord count: 490\n\nSources: \nCBC News. (2015, September 18). 20 years after Ipperwash Crisis, First Nation accepts $95M offer. https://www.cbc.ca/news/indigenous/ipperwash-1.3233013\n\nHedican, E. J. (2008). The Ipperwash Inquiry and the tragic death of Dudley George. Canadian Journal of Native Studies, 28(1), 159.\n\nSalomons, T. (n.d.). Ipperwash crisis. Indigenousfoundations. https://indigenousfoundations.arts.ubc.ca/ipperwash_crisis/\n\nSancton, A. (2012). \"Democratic policing\": Lessons from Ipperwash and Caledonia. Canadian Public Administration, 55(3), 365–383. https://doi.org/10.1111/j.1754-7121.2012.00228.x\n\nsubMedia. (2017, September 6). Ipperwash crisis in 5 minutes [Video]. YouTube. https://www.youtube.com/watch?v=gtFPSmyDCdA \n\nWang, K. (2020, September 6). 25 years later: Remembering the Ipperwash crisis and Dudley George. Global News. Retrieved from https://globalnews.ca/news/7318404/ipperwash-crisis-dudley-george-25-years/ \n\n","opacity":null,"text":"Ipperwash Crisis, Stony Point First Nations - Natasha Spartano","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[43.2105005,-81.9303882],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680382449228205,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"86846182-01bf-4ddc-bc58-94075c894835","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680466067000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"705714d0-feaa-44c8-a7f3-ad10bb4a86c4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"47791b37-8511-46c9-8eb5-b123b19db90b","isCollapsed":null,"description":"Theme: Unsettling \n\nIn Qamani’tuaq, Nunavut Territory, Indigenous land was forcibly taken to extract natural resources. The consequences of resource extraction significantly affect Indigenous women and is an act unsettling on behalf of the Canadian government. I argue that the subjugation of Indigenous women in Qamani’tuaq is an example of unsettling. The unsettling occurs when Indigenous land is destroyed to extract natural resources from which a corporation and the federal government are profiting the most. The group that profits the least from this resource extraction is Indigenous women.\nIn 2010, just north of Qamani’tuaq, the Meadowbank mine was opened. This is an open pit gold mine operated by Agnico-Eagle Mines. The final year of production at the Meadowbank mine was 2019. For nine years, the natural land was destroyed and caused negative social impacts on Indigenous women and families. Indigenous women are disproportionately affected by resource extraction in northern Canadian communities. Morales (2019) stated that extractive resource development negatively affects women in Indigenous communities more than men (p.62). She revealed that Indigenous women experience the “social, health, and environmental impacts” first and more intensely (p.62). The environmental degradation from resource extraction negatively impacts Indigenous women tremendously. An Indigenous woman, Debra Trask stated, “That’s genocide, there’s no other word for it. They kill our mother earth, they kill us” (Jones, 2017). Indigenous women acquire little to none of the positive impacts of mining, such as employment and increased income (Morales, 2019, p.62)\nThe damaging of Indigenous land and removing Indigenous people from that land to extract resources is an act of unsettling. In this context, the term unsettling refers to forcibly taking land and resources as well as economic domination. Morales (2019) states that federal and provincial governments have consistently denied that Indigenous peoples' consent is required to conduct resource extraction (p.60). Indigenous land is being taken by the Canadian government and used by mining companies without consent from the Indigenous communities it affects. Identifying this act as unsettling is to challenge settler colonialism and destabilize that reality.\nThis land was given the English name “Baker Lake” in 1761, named after the Sir William Baker, the 11th governor of the Hudson’s Bay Company. The re-naming of this place to a non-Indigenous name is also an act of unsettling and attempts to erases the connection that the local Indigenous people have with the land. \nWord Count: 389\nSources:\nJones, E. (2017). 'No free, prior and informed consent': Rape culture in boom and bust towns. the Discourse. https://thediscourse.ca/gender/indigenous-women-violence-resource-extraction. \nMorales, S. (2019). Digging for rights: How can international human rights law better protect Indigenous women from extractive industries? Canadian Journal of Women & the Law, 31(1), 58–90. https://doi.org/10.3138/cjwl.31.1.04\n","opacity":null,"text":"Resource Extraction in Qamani’tuaq - Jessica Peckham","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[64.328429,-96.032163],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679511857081799,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"a7b32a35-892a-4b39-92f8-f652225060ea","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680500203000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"36467f11-6bf2-413f-8a84-e645c9add86b","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"7a76f275-c642-40aa-99f8-0e2dd87dbb61","isCollapsed":null,"description":"Emmett Halsall\nTHEME: Resistance\nWORDS: 434\n---------\nThe Urban Native Youth Association (UNYA) is an organization located in the heart of Vancouver, British Columbia that seeks to “empower” (UNYA, n.d.) and “support” (UNYA, n.d.) Indigenous youth into reaching their full potential in various aspects of their lives. According to UNYA’s website, a total of 26,000 young Indigenous people visit the organization on a yearly basis seeking aid for a smorgasbord of different reasons (UNYA, n.d.). UNYA’s goal is to help Indigenous youth navigate and overcome matters related to education, healthcare, and housing – including but not limited to helping youth in troubled homes get into better and healthier situations (UNYA, n.d.). The organization has been paramount to helping the Indigenous population of Canada overcome these challenges and, in particular, their continued efforts and commitment to fight against these inequities are keystone examples of Indigenous resistance in the current day where education is concerned.\n\nUnfortunately, educational inequities are still extremely prevalent among Indigenous people in Canada. For example, statistical data gives tangible evidence that, on average, Indigenous people do worse on math tests than their white counterparts (Barber & Jones, 2021, p.11) despite the rising levels of education among Indigenous people in Canada (Wotherspoon, 2014, p.325). The fact that Indigenous people do not have equal access to things necessary to education, such as Internet access and current edition textbooks (Wotherspoon, 2014, p.326), clearly shows the ineffable failure of the Canadian government in terms of how it continues to treat Indigenous youth.\n\nThere is a silver lining, however. UNYA has been a significant force in fighting against these educational inequities and they continue to be. They have been instrumental in righting the lack of Internet access and have also helped Indigenous youth get volunteer and work experience (UNYA, n.d.). Additionally, a huge recent win for UNYA has been the secured funding for a brand-new community centre which is set to include “classrooms, media labs and art studios” (Chan, 2022) and overall provide the organization with needed and deserved additional space (Chan, 2022). This new building will help UNYA to better aid Indigenous youth achieve their academic goals and prosper despite educational inequity. Another encouraging aspect of this project is just how supportive that BC’s politicians are with the creation of the new community centre. Just last year, Premier John Horgan stated that UNYA’s new building is a “a national example of Indigenous-led, transformational change” (Office of the Premier). Perhaps this is a glimpse and a hope into a future of meaningful reconciliation in Canada; UNYA’s efforts and the positivity surrounding UNYA’s new building is a significant case study of Indigenous resistance against educational inequity.\n-------\nRESOURCES:\nBarber, Michael, & Jones, Maggie E.C.. (2021). Inequalities in test scores between Indigenous and non-Indigenous youth in Canada. Economics of Education Review, 83, 1-13. https://doi.org/10.1016/j.econedurev.2021.102139. \n\nChan, Kenneth. (2022, May 12). New Indigenous community centre in Vancouver reaches planning milestone. Daily Hive. https://dailyhive.com/vancouver/urban-native-youth-association-vancouver-indigenous-community-centre?auto=true. Accessed 17 February 2023.\n\nOffice of the Premier. (2022, May 6). Indigenous-led plan for community centre moves forward. BC Gov News. https://news.gov.bc.ca/releases/2022PREM0027-000715. Accessed 16 February 2023. \n\nStaff. (2022). B.C. government gives $2.5 million for new Indigenous centre in Vancouver [Photograph]. Global News. https://globalnews.ca/news/8815773/bc-government-funding-indigenous-centre-vancouver/\n\nUrban Native Youth Association (UNYA). (2023, February 19). UNYA: Where Youth Lead. Urban Native Youth Association. https://unya.bc.ca/. Accessed 5 February 2023.\n\nWotherspoon, Terry. (2014). Seeking reform of indigenous education in Canada: Democratic progress or democratic colonialism. AlterNative: an International Journal of indigenous peoples, 10(4), 323-339. https://doi-org.proxy.lib.sfu.ca/10.1177/117718011401000402\n\n","opacity":null,"text":"Urban Native Youth Association - Emmett Halsall","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.280952,-123.071822],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679525490525476,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e335a3a4-5913-461d-bb61-7b62fd046fe0","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680499093000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"heart","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"b7589a6f-dcd1-4ad5-8201-7451b42b209d","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"dc94e1eb-0194-4386-897e-197ff881f0f2","isCollapsed":null,"description":"Theme: Resistance \n\nMike Kanentakeron Mitchell’s 1969 documentary \"You Are on Indian Land\" on the 1969 Akwesasne border crossing dispute positions Indigenous filmmaking as resistance to the broader colonial suppression of Indigenous voice and sovereignty, working as a powerful subversion of dominant colonial media narratives. \n\nAkwesasne’s geographical situation has a complicated history, sitting between Canada’s Ontario and Quebec, and America’s New York, and is also divided between Indigenous governing bodies: The Mohawk Nation Council, The St. Regis Mohawk Tribal Council, and the Mohawk Council of Akwesasne (Akwesasne: Important Terms and Explanations [AITE]). Akwesasne means “land where the partridge drums” in Kanien’keha, referring to the sound of the St. Lawrence River, and Kanien’keha:ka (known as Mohawk in English) translates to “People of the Flint” (AITE). \n\nThe imposition of carceral nation states, both American and Canadian, results in the use of repressive state apparatuses to reinforce the status quo of these countries by force. As discussed in course readings, the police force in Canada has an anti-Indigenous and white supremacist rhetoric built into its core, seen both in the 1969 dispute, with Kanien'kéhaka blockades on the border to protest the arrest of Mike Mitchell, and in the 2009 dispute, with protests against arming border guards. This resistance comes through not only traditional protests, seen through blockades and political messaging, but through media resistance. \n\nIdeological state apparatuses, such as media, TV, and newspaper coverage of the Akwesasne border disputes, are “entrenched with colonial images and stereotypes”, with the “same patterns of racism . . . dominating even in contemporary newspapers” (Monchalin and Marques, 2014, p. 65). Common language is seen to perpetuate the image of Indigenous protesters as aggressors: even the word “dispute” to describe the ongoing land battles negates the violent policing of Indigenous land, which presents again the image of unlawful Indigenous protesters rebelling against “civilized” colonial North America, with this exact framing having formed the basis of colonial rhetoric.\n\nLanguage, then, becomes an important tool of settler-colonial states in implementing ideological forms of colonization. The weaponization of the language used by the dominant narrative can be counteracted, seen through Mitchell’s filmatic form of resistance and activism within Akwesasne: the 1969 documentary \"You Are on Indian Land\". By capturing protest and police confrontation as it happens, the camera becomes a participant. The spectator is brought into the protest, invited to bear witness as an active participant through the immersive camera techniques, along with first-person narration that includes the audience in “we” statements. Rather than focusing “on violent confrontation with the forces of the state”, the film shows the “long processes of negotiation”, with the Kanien'kéha:ka attempting to come to an agreement with the state before state violence had been enacted (Ginsberg, 1999, p. 65). Ginsberg argues that the merit in the film comes from “enabl[ing] the protesters to finally get the hearing they had petitioned for in Ottawa” (p. 65), but the film goes beyond political recognition by the state: \"You Are on Indian Land\" is a powerful piece of resistance against the dominant language used to weaponize state “civility” against portrayals of “violent” Indigenous protest, broadcasting a narrative that pushes back against the dominant narrative. (509 words)\n\nIf you'd like to watch the documentary, follow the link here: https://www.nfb.ca/film/you_are_on_indian_land/\n\nReferences: \n\nAkwesasne: Important Terms and Explanations. (n.d.). Akwesasne: Sharing the Mohawk Spirit. Retrieved March 22, 2023, from https://akwesasne.travel/our-stories/important-terms-and-explanations/ \n\nGinsburg, F. D. (1999). The After-Life of Documentary: The Impact of You Are on Indian Land. \nWide Angle, 21(2), 60–67. https://doi.org/10.1353/wan.1999.0020 \n\nMitchell, K. M. (Director). (1969). You Are on Indian Land [Film]. National Film \nBoard of Canada. https://www.nfb.ca/film/you_are_on_indian_land/\n\nMonchalin, L., & Marques, O. (2014). \"Canada under Attack from Within\": Problematizing \"the \nNatives,\" Governing Borders, and the Social Injustice of the Akwesasne Dispute. \nAmerican Indian Culture and Research Journal, 38(4), 57–57. \nhttps://doi.org/10.17953/aicr.38.4.m17273t2717mw667 \n","opacity":null,"text":"Kanien’keha:ka Resistance: The Akwesasne Border Crossing Disputes — Emily Ma","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.009986,-74.738609],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679527657956912,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e27f7433-9298-4c19-aa8a-722494cffa5d","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"ebfe54b3-29ea-4ef5-9ee2-f0c70d446ef5","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"2e729713-b5bc-4a08-a6d0-7c14ef2b308e","isCollapsed":null,"description":"Theme: Resilience \n\n\tMy case study will explore how Chinese immigrants from China were significantly discriminated against when attempting to come to Vancouver, Canada, for a better life for themselves and their families. The Chinese Head tax and Chinese Immigration Act was a discriminatory policy that was placed to restrict the Chinese immigrants who were coming from China. There was a demand for labour due to the Canadian Pacific Railway. However, once it was completed in 1885, the government no longer needed the Chinese population. Still, they continued immigrating, which led to increased Head Tax prices and eventually, the Chinese Immigration Act was implemented in 1923. The Chinese population was one of the groups that endorsed the most and longest mistreatment when attempting to immigrate to Canada. This situation shows the resiliency of the Chinese immigrants who settled in Vancouver despite the discriminatory effects placed against them.\n\tThe Chinese Head Tax was a mandatory fee that started at $50, increased to $100 in 1901 and finally was at $500 by 1903. By 1923, the government also implemented the Chinese Immigration Act, which allowed fewer than 100 Chinese to enter Canada (Government of British Columbia, n.d.). Although many policies were placed for the settlers, Chinese immigrants already living here were demoted to second-class citizens who were actively being discriminated against (Li, 2008). Many families were separated, and the right to vote, own businesses, practice law/medicine, hold public offices, own land, find employment, and receive an education were all taken away. Unfortunately, many families were separated for long periods as the primary source of income would be given to the government to pay off their Head Tax debt. \n\t Despite the long-lasting discrimination against these individuals, they were a resilient group who settled mainly in East Vancouver, known as Chinatown and Strathcona. Even though they faced discrimination daily, they worked together to persevere and adapt to new changes throughout their environment. For them to feel a sense of belonging in a new environment. They built a community in Vancouver Chinatown by supporting one another and building mutual connections through developing institutions such as schools, churches and community centers where they could interact. In addition, with the extra money they owned, this population continued to work hard to establish businesses which succeeded and helped with Canadian society's growth and development. Overall, Vancouver Chinatown is a significant place as it represents the Chinese population's resiliency, determination and courage of helping to shape our society, whether it was economically, socially or politically. \n\nWord Count: 415\n\nBibliography \nChinese head tax in Canada. The Canadian Encyclopedia. (n.d.). Retrieved February 18, 2023, \nfrom https://www.thecanadianencyclopedia.ca/en/article/chinese-head-tax-in- canada \nDer, G. (2016). Pigs, Pestilence, and Prejudice: The Racialization of Early Chinese Settlers in \nVancouver’s Chinatown. Canadian Journal of History, 51(2), 229-256.\nGovernment of British Columbia. (n.d.). The federal exclusion act. Retrieved from https://www2.gov.bc.ca/gov/content/governments/multiculturalism-anti-racism/chinese-legacy-bc/history/discrimination/federal-exclusion-act\nLi, P. (2008). Reconciling with history: The Chinese-Canadian head tax redress. Journal of \nChinese Overseas, 4(1), 127-140.\nTED. (2016, February 23). Andrew Stanton: The clues to a great story [Video]. YouTube. https://www.youtube.com/watch?v=gkkpHpFV6oE\nTrade, M. of I. (2017, January 19). Federal head tax. Province of British Columbia. Retrieved \nFebruary 18, 2023, from https://www2.gov.bc.ca/gov/content/governments /multiculturalism-anti -racism/chinese-legacy-bc/history/discrimination/federal-head-tax\n","opacity":null,"text":"The Chinese Legacy Remains in Canada\n- Annie Yeung","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.280484,-123.101075],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679560216099763,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"50b56a4e-c9be-4a4c-b819-d154c5ac8bb4","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":false,"id":"54261e52-abd1-4d0c-a49b-17d52e31f2eb","hasLongDescription":false,"icon":null,"locked":false,"type":"Path","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"047f2d20-c8b5-4102-8386-19e72055a65d","isCollapsed":null,"description":null,"opacity":null,"text":"","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.220597,-122.975238],[49.279338,-123.116851]],[[49.279338,-123.116851],[49.145612,-123.17296]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":"FLYING","ordering":1680331481857593,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680382479000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"76ec47fd-a5d2-4ef9-aa17-7835cf6d0ee6","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c2990e41-4804-401b-b9f6-fed4666da2af","isCollapsed":null,"description":"Theme: Unsettling\n\n \nI chose parliament as my point as my case study is not in one specific spot in only one place but rather spread out throughout Canada. Parliament is an example of how my case study is affected, as I discuss the disproportionate amount of ingenious children in foster care within Canada. It is deeply connected to the unsettling caused throughout Canada’s history, which caused a domino effect of children going into foster care. There has been little reconciliation done to the ongoing and disproportionate amount of indigenous children in the foster care system. This involves how the unsettling effects of historical factors, the ongoing challenges, and the lack of cultural competency that cause the absurd number of children affected. Indigenous people are still carrying out the damage caused by unsettling. That the location I chose is meant to show that the government must be held accountable for the indigenous children who are in foster care due to the unsettling caused during times of residential school. That this place holds power to help change the system as it is now and can do this on a larger scale. That although these policies take time, the children in foster do not have this time. Whether policies be changed through support for the children’s parents or through a better foster care system, change needs to be implemented for the betterment of the children in foster care. Indigenous children in foster care are often placed with non-indigenous foster homes and do provide them with a help of self-identity. It is astounding that more than half of the children in the foster care system are indigenous and many of them are not adopted into families. Many white children are either unified with their families or adopted out but compared to non white individuals they are most likely to age out of the foster system. This ties in with a lack of cultural competency and in many cases families do not want to adopt non-white children as they have a lack of knowledge. That this is not a policy which can be changed easily it is also the mentality that non-indigenous people have towards indigenous people and there is still a sense of deep internal racism that spreads through Canada.\n\nWord count: 374\n \nReferences \n \nAnderson, M. (2014). Protecting the rights of Indigenous and multicultural children and preserving their cultures in fostering and adoption. Family Court Review, 52(1), 6-27. \n\nBlaze, S. (2013, September 23). The Centre Block, Canadian Parliament building, with the Peace Tower in front, Ottawa, Southern Ontario [Photograph ]. Retrieved from https://en.wikipedia.org/wiki/Centre_Block#/media/File:Centre_Block_-_Parliament_Hill.jpg\nOntario Association of Children Aid Society. (n.d.). Race matters in the child welfare system. Retrieved from https://www.oacas.org/wp-content/uploads/2015/09/Race-Matters-African-Canadians-Probject-August-2015.pdf \nIndigenous children and the child welfare system in Canada - NCCIH. Child Youth and Family Health. (n.d.). Retrieved February 16, 2023, from https://www.nccih.ca/docs/health/FS-ChildWelfareCanada-EN.pdf ","opacity":null,"text":"Indigenous Children in Foster Care - Katey Lyons\n","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.422795,-75.70361],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679611054603879,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"06aafc60-f481-4137-8a4d-18df23685aa8","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d07d4591-890d-40f5-8fae-c5498a9eff32","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bd6aecbd-c490-4af5-b0ea-e8eac8d3729f","isCollapsed":null,"description":"Theme = unsettling\n\nThe plot point marks the location of the Gidimt'en checkpoint; a protest site where Wet'suwet'en land defenders are protesting the construction of a fossil fuel pipeline.\n\nThe case study of the Wet’suwet’en land defenders exemplifies colonial attitudes within contemporary Canadian institutions, which perpetuate Indigenous unsettling.\n\nThe history of Canada is marked by a pattern of unsettling Indigenous communities through the disruption of their socio-political, cultural, and economic systems. The Indian Act of 1876 was a significant piece of federal legal legislation that aimed to assimilate Indigenous peoples into Canadian society by giving the government control over their land, resources, religion, and education. Although many amendments have been made to the Act, forms of colonial governance that promote unsettling are still present in modern times.\n\nOne example of contemporary unsettling is the ongoing struggle of the Wet’suwet’en land defenders, who are protesting against the construction of the Coastal GasLink pipeline through First Nation traditional lands and unceded territories. The construction threatens to unsettle Indigenous communities by posing a direct threat to the land, denying them access to sources of food and water, and subjecting them to health risks and pollution. The Environmental Assessment process used by the government of British Columbia is inadequate in integrating First Nations people, revealing residual colonial attitudes within the upper echelons of Canadian government.\n\nThe Royal Canadian Mounted Police (RCMP) have been used as a tool to constantly unsettle Indigenous communities during the Wet’suwet’en protests, using policing tactics and surveillance towers that lead to constant harassment and psychological intimidation. The collaboration between corporations and legal enforcement agencies, as seen in the case of the CGL pipeline, is another example of institutionalized Indigenous unsettling. Clear bias against Indigenous peoples across multiple Canadian institutions is revealed by statistics showing that court injunctions filed by corporations against First Nations are granted over 80% of the time, while injunctions filed by First Nations against corporations are granted less than 20% of the time.\n\nThe case study of the Wet’suwet’en land defenders and their treatment by the government, RCMP, and legal institutions is a clear example of the systematic unsettling of Indigenous peoples within Canada. Such cases offer insight into the historical and contemporary socio-political climates of Canadian society, highlighting the colonialist attitudes that still exist today. Discussing systematic problems like this is crucial to understanding problems in Canada today and influencing future change.\n\nWord count: 400\n\nBibliography:\n\nCunningham, N. (2022). Canada Steps Up Surveillance of Indigenous Peoples To Push Fossil Fuel Pipelines Forward. DeSmog\n\nWilson, L. (2021, November 20). RCMP continue arrests Friday in Wet’suwet’en pipeline dispute in B.C. APT News\n\nYellowhead Institute. (2019). Land Back.","opacity":null,"text":"Gidimt'en checkpoint - Caspar Lindgren","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.190509,-127.362585],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679610891972919,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"170544fd-cd10-4549-86aa-6abe2bf816c9","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"3259d2be-1a90-4904-bcf6-bae336587ab2","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9fc2f512-1027-4f28-9a36-0358c8e88511","isCollapsed":null,"description":"Theme: Resilience\nMy case study touched upon the Beauval Indian Residential School that took place in Île-à-la-Crosse, Northwestern Saskatchewan from 1860 – 1995. The resilience of the Indigenous as a result of the Beauval Indian Residential School – orchestrated by the government – through the immersion of their lives approaching the children’s removal, the abuse they received in the residential school, and the effect of the assimilation of the schools.\nThe government of Canada attempted to assimilate the Indigenous culture, in which they would take children from a young age in order to prevent them from following Indigenous tradition and following a way of life they believe to be right or correct. To foster hope and the ability to adjust to a new environment while still protecting their children, parents would convey it as an opportunity in order to encourage both parents and kids' resilience (Burrage, 2018). \n\nMoreover, the conditions of the school depicted a testament to the children’s resilience. Not only were the children physically and emotionally abused, but they were also separated from their siblings and the need to adapt to their new life of autonomy from their families in which they were forced to create bonds and alliances with their classmates until they could reunite with their families.\n\nIn addition, children lived in a poor infrastructure that causes immense harm to their health. Indigenous children were dying from tuberculous and accidental fires as a result of overcrowding and badly ventilated infrastructure (Stout & Kipling, 2003). \n\nIn a case such as this, the children tried to rely on one another as a family to survive and get home to their parents. Those who were able to survive these conditions used their experience in storying telling to advocate their abuse from the Canadian government. While those who didn’t come home to their parents, their families memorialized the school and used the bricks as a teaching tool to represent those they lost (Burrage, 2020). \n\nIt was important that Indigenous people maintain their fortitude in the face of hardship, especially during a time when their families were being dispersed and their rights and culture were being destroyed. Indigenous people in Canada needed to press on and keep working towards self-determination, self-sufficiency, and a more equal relationship with the government in order to prevent the complete abolition of their culture.\n\nWord Count: 386 \n\nReference:\n\nBeauval Residential School in north-west Saskatchewan. [Photograph]. (n.d.). Saskatchewan. http://portagelaloche.blogspot.com/2011/11/beauval-residential-school.html \n\nBurrage, R. L. (2018). Trauma, loss, resilience, and resistance in the beauval indian residential school (Order No. 11006860). Available from Canadian Business & Current Affairs Database; ProQuest Dissertations & Theses A&I. (2166262377). Retrieved from http://proxy.lib.sfu.ca/login?url=https://www.proquest.com/dissertations-theses/trauma-loss-resilience-resistance-beauval-indian/docview/2166262377/se-2\n\nStout, M. D., & Kipling, G. D. (2003). Aboriginal people, resilience and the residential school legacy. Ottawa: Aboriginal Healing Foundation. \n","opacity":null,"text":"Beauval Indian Residential School - Ciera Baldonero","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[55.127907,-107.610792],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679683063039771,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"b52ff6bd-f7f0-4db7-98e9-c263db2d7158","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"b089824d-ec9f-46bf-a91e-71e33e28a092","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"8ce6628e-16e8-4193-b486-178098d2834d","isCollapsed":null,"description":"My case study is about the re-naming of Toronto Metropolitan University and the issues of decolonizing institutions. \nEgerton Ryerson, who the university was named for, was a key figure in the creation of the residential school system in Canada. For this reason, the name perpetuated a colonial history and violence against Indigenous people and students. In late fall 2020, the Standing Strong (Mash Koh Wee Kah Pooh Win) Task Force was formed by the university to investigate these issues and a list of twenty-two calls to action was created. One of those calls was a new name. After the announcement of the name change, school president Mohamed Lachemi stated that “the university’s new name reflects that the school is located in the heart of Canada’s largest and most diverse city, which makes it a gathering place for people from all over the world” (Alhmidi 2022). \nI believe that unsettling is the theme that best fits my case study. I think that the renaming of the Toronto Metropolitan University is a good example of students and Indigenous groups working to change the colonial narrative and unsettle institutions that have been around for a long time. My case studies examines the groundwork that went into this name change and how difficult achieving something like this is. I also highlight the aspects where the university board failed and the larger issues that surround the idea of decolonizing institutions. These types of institutions, (banks, universities, landlords etc.), are inherently a colonial construct, and if we wanted to actually decolonize these spaces, it would result in a total dismantlement of almost all the systems we know. I believe that decolonization is a super important aspect of our lives today, but I’m interested in exploring its limits. \n In current Canadian society, universities play an important role in many work forces. And the role of higher education is arguably important. That leaves us with a paradox. According to educator and philosopher Karin Murris, “the theorising of what it means to decolonise higher education should [...] include an enquiry into the notion of ‘situated knowledges’,” (Murris 2016). This aligns with scholar and educator Jonathon Jansen’s notion that we must “focus on decolonisation as a knowledge project” (Long 2021). Universities and similar institutions must begin incorporating larger bodies of knowledge rather than remaining concentrated on Western and colonial ways of thinking. While Murris and Jansen are both referring to the effects of the South African Apartheid in their studies, their ideas are no less relevant in Canadian society. We must begin to ask ourselves what it would look like to centre a wider range of understanding in higher education.\nAnd despite Lachemi claims of the new name’s inclusiveness, it still leaves something to be desired. What could be read as comprehensiveness, can also be read as erasure of history. To be blunt, ‘Toronto Metropolitan University’ is boring; it doesn’t make any kind of statement. Why not choose a name pertaining to Indigenous history? Or a name tied to the history of student advocacy within the university? \n\nWord Count: 505\n\nReferences\n\nAlhmidi, M. (2022, April 26). Ryerson University changes its name to Toronto Metropolitan University. thestar.com. Retrieved March 12, 2023, from https://www.thestar.com/news/gta/2022/04/26/cp-newsalert-ryerson-university-changes-its-name-to-toronto-metropolitan-university.html \nCBC/Radio Canada. (2021, August 27). Ryerson University to change its name amid reckoning with history of residential schools | CBC News. CBCnews. Retrieved February 19, 2023, from https://www.cbc.ca/news/canada/toronto/ryerson-university-name-change-1.6154716\nLong, W. (2021). Decolonisation in Universities: the politics of knowledge ed. by Jonathan Jansen (review). Transformation (Durban, South Africa), 106(1), 119–124. https://doi.org/10.1353/trn.2021.0023 \n\nMurris, K. (2016). Rhodes must fall : a posthumanist orientation to decolonising higher education institutions. South African Journal of Higher Education, 30(3), 274–294. https://doi.org/10.20853/30-3-653 \n","opacity":null,"text":"Toronto Metropolitan University - Tamlin Vetter","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[43.656887,-79.377874],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679684777855309,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"c06b3887-bf00-4477-92fd-6940cfbedf7e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"07514b66-fcce-427b-9ab8-8732dc70a54a","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"086c5917-bbcb-4a33-ba10-bd40dd06d974","isCollapsed":null,"description":"Theme: Resilience\n\nMy case study explored Indigenous resilience through language revitalization by examining the role of language nest programs in the survival of Indigenous languages. Kyé7e̓s House, the language nest or “Cseyseten” near Adam's Lake (Chase, BC), is a full immersion program run entirely in Secwepemctsin (the Shuswap Language) and designed for children aged 6 months to 4 years old (The Program, n.d.). Fun fact about Adam's Lake, it was named after the native Chief Sel-howt-kin who inhabited the surrounding area. In 1849, a European missionary baptised Chief Sel-howt-kin “Adam”, thus giving the lake its name (BC Geographical Names, n.d.).\n\nThe blueprint for Kyé7e̓s House began back in 1987, when a small group of parents from neighbouring Indigenous communities decided they wanted to establish an Indigenous immersion preschool program (T'selcéwtqen, n.d.). These parents adopted a ‘just do it' mindset (McIvor, 2006) thinking it's easier to ask for forgiveness than to beg for permission. In fact, many felt it was not something that could be given, as it's their right to teach their language to their children (McIvor, 2006). Kyé7e̓s House has been running since 2001 with growing success (The Program, n..d.) and is the longest running language nest program in B.C. (Chambers & Saddleman, 2020). Some early nest alumni have even returned to act as curriculum developers and are referred to as “little Elders” (McIvor, 2006).\n\nThe program's principle objective is to provide an enriching environment that nurtures young Indigenous children to feel secure and become confident fluent speakers of Secwepemctsin, the native language of the Secwepemcúl̓ecw people (The Program, n.d.). They embrace learning through play and aim to create a positive learning environment where language can be lived in all of its forms (McIvor, 2006). This program even sees the parents of the children enrolled more motivated to learn the language themselves in order to support their child on their learning journey (McIvor, 2006). For Kyé7e̓s House, a critical element of the program is the immersion environment so to ensure it they will impose a no English rule (McIvor & Parker, 2016). In spite of how challenging this rule can be for the children and many of the staff (for whom many are L2 learners/speakers of Secwepemctsin), it shows Indigenous resilience against colonial linguistic domination by reinforcing the fact that English has no place in Indigenous spaces. The program's decision to give children and staff traditional names (if they don't have one), is another manifestation of resilience since it eliminates from the nest space any colonial European influence (McIvor & Parker, 2016).\n\nLanguage nests are an embodiment of Indigenous resilience and emerged in response to assimilative practices as a way to secure the survival of their languages and culture. They aim to build an environment where children are cared for and raised in their heritage language, as they would have pre-European contact and enable the children to develop their cultural Indigenous identity (McIvor, 2006).\n\nWord Count: 487\n\nReferences:\nChambers, N. A., & Saddleman, D. (2020). Moving Towards a Language Nest: Stories and Insights from nḱmaplqs. First Peoples Child & Family Review, 15(1), 27–43. https://doi.org/10.7202/1068361ar \n\nGovernment of British Columbia. (n.d.). Adams Lake. BC Geographical names. Retrieved March 21, 2023, from https://apps.gov.bc.ca/pub/bcgnws/names/173.html \n\nMcIvor, O. (2006). Language Nest Programs in BC: Early Childhood Immersion Programs in Two First Nation Communities: Practical Questions Answered and Guidelines Offered. First Peoples' Heritage, Language and Culture Council. https://canadacommons.ca/artifacts/1186536/language-nest-programs-in-bc/1739659/ \n\nMcIvor, O. & Parker, A. (2016). Back to the Future: Recreating Natural Indigenous Language Learning Environments Through Language Nest Early Childhood Immersion Programs. The International Journal of Holistic Early Learning and Development, 3, 21-35. https://ijheld.lakeheadu.ca/article/view/1444 \n\nThe Program. (n.d.). Chief Atahm Nest. Retrieved March 21, 2023, from https://chiefatahmnest.webnode.page/ \n\nT'selcéwtqen clleq'mel'ten/chief atahm school. (n.d.). Chief Atahm School. Retrieved March 21, 2023, from http://www.chiefatahm.com/index.html ","opacity":null,"text":"Kyé7e̓s House Cseyseten, Secwepemcúl̓ecw (Shuswap) - Charlotte Moreau","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.828506,-119.707135],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679691583729521,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0f8c3a14-cf38-4ad4-a5f1-46e3b19fd1ca","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680566383000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"10d62169-bab9-4c2d-a928-54fffed205ed","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bb2f2697-f94f-4451-bf54-e484907c0f99","isCollapsed":null,"description":"Jordin Tootoo is the first Inuit hockey player to play in the NHL. Although he was born in Manitoba, he grew up in Rankin where he learned the life skills of his ancestors. His father and the people in his community acquitted him with knowledge about fishing, hunting, and nature all together. He learned how to appreciate every aspect of his culture and heritage.\nThroughout his life he encountered major obstacles. He had alcohol addiction problem at the age of 16 (Blouin, 2020). While he managed to overcome his addiction once he joined the NHL, he had another tragedy in his life. Tootoo’s older brother had also been battling with alcohol addiction from a young age. Like Jordin he was also a hockey player waiting to be drafted. Unfortunately before he managed to get drafted he committed suicide. This in turn inspired Jordin to help his community back. He established the Team Tootoo Fund, which is an organization that helps charities addressing suicide prevention, mental health, addiction and youth at risk. In addition, in 2018 he decide to retire from the NHL in order to “give back to the community”. Ever since then, he travels to different communities, schools and organizations and raises awareness about issues such as addiction and suicide prevention. His life story is an example of resilience, as he faced may difficulties throughout his career and life and yet he managed to branch those into a positive outcome. In addition all the work he is doing nowadays with youth at risk an in the Indigenous communities is extremely remarkable. His reasoning to working especially with Indigenous youth is to “allow our youth to have a path that has been paved. I want to share with them that part of our journey is to be proud of who we are and proud of where we come from”. (Kitteringham, 2021). Jordin’s story have inspired many hockey fans such as Blouin. In his article he mentioned the reasoning as to why many fans find Tootoo’s story inspiring and at the end he mentions that “… Tootoo showed me and many others, inadvertently or not, is that we can change the person who looks back at us, for the better. We can seek help, lean on others, renew and redefine purpose, pursue joy, and put life into greater perspective” (Blouin, 2020).\n\n\nBlouin, C. (2020, December 30). Nashville Predators: Powerful and encouraging lessons from Jordin Tootoo. Predlines. Retrieved February 20, 2023, from https://predlines.com/2020/12/30/nashville-predators-jordin-tootoo-lessons/ \nKitteringham, M. (2021, October 29). Video: Former NHL player Jordin Tootoo inspires Indigenous Youth in Campbell River. Saanich News. Retrieved March 1, 2023, from https://www.saanichnews.com/video/video-former-nhl-player-jordin-tootoo-inspires-indigenous-youth-in-campbell-river/ \n","opacity":null,"text":"Rankin Inlet - Jordin Tootoo's hometown ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[62.803027,-92.086801],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679694815366940,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"9f195ea3-5f67-45b6-a98c-41c1d2486ab7","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"0c2e0f2c-1a93-45ba-b398-c9a03a694c5e","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1afdddd6-9be6-4d7e-9bf7-889c0bb67e29","isCollapsed":null,"description":"Theme: Resistance \n\nMy case study was the Families of Sisters In Spirit (FSIS). The FSIS is an Indigenous-led organization fighting against the violence inflicted on Indigenous women and girls. They are a non-government-funded organization raising awareness about the issue of murdered and missing Indigenous women and girls (MMIWG). This case study showed how the Families of Sisters in Spirit advocates for missing and murdered Indigenous women and girls as a form of resistance. The plot point is the location of where the organization started in Ottawa, but they are not limited to Ottawa. They have a virtual presence on Facebook, where they find MMIWG all over Canada. Their Facebook group shares posts of \"missing person alerts online, which have led to women and girls being found safely\" (Government of Canada [GOC], 2021). They have used social media to gain support and bring awareness to MMIWG. There are new posts on their daily with updates on each MMIWG shared. The FSIS show resistance through their voice on social media and in person through rallies, marches, community events, public forums, and vigils (GOC, 2021). The FSIS is advocating for systemic change and the rights of Indigenous women and girls. Their goal is to allow Indigenous women and girls to share their voices and have their stories heard when nothing else is done about it. The organization has continued to grow since 2011 through the support of the community and allies that bring awareness and show support for the victims and their families (GOC, 2021). \n\nThe case study of the FSIS is an example of resistance because it shows how the Indigenous community is coming together with their allies to fight against the violence. Indigenous women and girls have to face. All the victims and their families share their sides of the story when the government fails to support them with the help of the FSIS. Through their online presence, the FSIS allows victims and their families to discuss their experiences without fearing repercussions. The issue of MMIWG is important to acknowledge and find solutions (Hansen & Dim, 2019; Luoma, 2021). The National Inquiry into Missing and Murdered Indigenous Women and Girls (2019) developed 231 recommendations to help fight against the violence that Indigenous women and girls experience. The FSIS advocates for these changes and wants to improve Indigenous women and girls' safety (GOC, 2021). They fight for justice and change in the face of systemic oppression and violence. The FSIS use their funding to support travel, accommodation, and allowance for victims and their families (GOC, 2021). The FSIS is an actual example of Indigenous-led resistance against MMIWG in Canada. This is important for understanding Canada because there are years of intergenerational trauma caused by the Canadian government. Despite the ongoing resistance, there is still much work to be done to address the issue of MMIWG.\n\nWord count: 465 words \n\nSources: \nhttps://www.facebook.com/groups/126522944087041/ \nhttps://www.facebook.com/fsismmiwg2s/ \n\nGovernment of Canada. (2021, December 2). Compendium of Promising Practices To Reduce \nViolence And Increase Safety of Aboriginal Women In Canada – Compendium Annex: Detailed Practice Descriptions. Family Violence Initiative. https://www.justice.gc.ca/eng/rp-pr/cj-jp/fv-vf/annex-annexe/p85.html \n\nHansen, J. G., & Dim, E. E. (2019). Canada's Missing and Murdered Indigenous People and the \nImperative for a More Inclusive Perspective. International Indigenous Policy Journal, 10(1). https://doi.org/10.18584/IIPJ.2019.10.1.2 \n\nLuoma, C. (2021). Closing the cultural rights gap in transitional justice: Developments from \nCanada’s National Inquiry into Missing and Murdered Indigenous Women and Girls. Netherlands Quarterly of Human Rights, 39(1), 30–52. https://doi.org/10.1177/0924051921992747 \n\nNational Inquiry into Missing and Murdered Indigenous Women and Girls. (2019). Reclaiming \nPower and Place: The Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls. https://www.mmiwg-ffada.ca/final-report/ \n\n","opacity":null,"text":"The Families of Sisters in Spirit by Kanchan Sidhu ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.424865,-75.653383],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679703796271857,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"540864e6-0079-49ea-b9c3-8aaf5990b84a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"7236dc6c-43a4-48bc-a4cf-64fcf081d71b","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"716858f2-2c2b-4348-b9a3-77097e3c3bb1","isCollapsed":null,"description":"First Nations communities living on reserves in B.C., for example, Nazko First Nations, continue to experience inadequate access to clean and safe drinking water. This creates several problems and challenges for the residents who currently live there. Many First Nations communities have been advocating for their rights to meet basic human needs, but very little to no progress has been made. Although the Canadian government acknowledges the severe problems and consequences that follow unsafe drinking water, there has been limited action to make changes and the changes that have taken place have been at a very slow-pace and many promises have been broken. Timelines to achieve clean drinking water, continue to be pushed back as well, with no new dates or goals in place. Clean drinking water has been a longstanding issue in the history of Canada in First Nations reserves and for Nazko First Nations. This is a historical systematic issue that is still severely affecting the health and wellbeing of several different First Nations communities living on reserves. The resilience of First nations communities who live on reserves, including the Nazko First Nations, demonstrates their strong cultural and spiritual relationships and cultural ties to the lands and water. Efforts made by the Canadian government continue to break these treaties and bonds, that are met with protestors who continue to advocate for the rights of First Nations peoples. Many First Nations communities have taken a proactive approach to address the lack of accessibility to safe and clean water. First Nations communities continue to work together collaboratively by sharing resources, to find solutions to this issue. In the face of colonization and forced assimilation on to reserves, Nazko First Nations, along with many other First Nations communities living on reserves, face ongoing challenges to accessing clean and safe drinking water. They have demonstrated their remarkable resilience in efforts to address these serious issues and strive to build a better future for their future generations. Despite ongoing injustices, they continue to remain committed to accessing adequate basic human rights, including access to safe and clean drinking water, healthcare and to maintain their cultural identity and traditions. \n\nWord Count: 355","opacity":null,"text":"Nazko First Nations","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[53.24481,-124.227891],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679716831435124,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"bfaea68f-c509-4b6c-b0cc-0d84547b03da","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"1828610b-4c44-4cca-8b15-26187aea4be9","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c49f0a38-1a59-4d9d-828e-243afd62d0cb","isCollapsed":null,"description":null,"opacity":null,"text":"","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2792508,-122.8508822],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680504610673653,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504610000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"178e6a11-3347-45a2-8764-806ed073ba94","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b93d3ef1-2fff-4ae3-abe1-f14ad30605eb","isCollapsed":null,"description":"The Metis Nation originated in Western Canada. The land of Manitoba, Saskatchewan, Alberta, northwest Ontario, northeast British Columbia, the southern Northwest Territories, northern Montana and North Dakota is known as the Metis Nation's homeland. For a long time, they kept their land, but they became controlled by Europeans and now Canadians are living in their area. They could not get support from the Canadian government when they are getting in trouble or when they are in danger. In 2020, the first COVID-19 case was reported in Canada and non-Indigenous people started to get help from the government, for example, vaccination, sanitizer, or policies of keeping their distance between people.\n\nDuring the COVID-19 pandemic, Metis Nation was affected by COVID-19 and they were having poor access to vaccination, sanitizers, etc. And because lockdowns, lack of accessible resources, and loss of jobs caused bigger risks and problems for Metis Nation. Not only the medical kinds of stuff, but Metis Nation was also having trouble with food, utilities, and housing. Indigenous Peoples could not get access to the support that the Canadian government provides to non-Indigenous people while non-Indigenous people were getting well-structured system support from the Canadian government. Metis Nation started to feel inequities, anxiety, and unsettled by isolation and the government's disregard.\n\nAs Indigenous Peoples experienced a lack of support from the government, we need to find out how many people were in danger during the pandemic and prepare for future pandemics which will occur serious risks to Indigenous Peoples. The Metis Nation said they need well-being and healing urgently. So, the Canadian government needs to start supporting Indigenous Peoples actively and pre-organized before the next pandemic comes.\n(277 words)","opacity":null,"text":"Metis during COVID-19 - Subin Lee","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[58.3127127,-122.0406463],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680502448328133,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"294cb281-0504-4bbe-9b3a-4d7e96aedc9a","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504981000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"ffd08585-0e3e-4ea3-b002-e12758e879d1","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"d9dff46e-2079-4299-a299-789a8c11ff62","isCollapsed":null,"description":"By: Tiffany Chan\nTheme: Resilience\n\nFor my research assignment, I chose to focus particularly on the early history and legacy of Vancouver’s Chinatown, and how its significance as not only a cultural landmark, but a unique place and community that demonstrates resilience even through the Chinese-Canadian struggle. \n\nTo further explain, Chinatown has a complex and long lasting history that starts back in the 19th century, when the first Chinese immigrants arrived in British Columbia in response to the 1858 Fraser Gold Rush. However, even after settling into the country and working hard like the rest of the working population, the Chinese demographic in Canada was subjected to racist and discriminatory treatment that aimed to limit the rights and lives of Chinese people in the province. In response to this social attitude towards them, a majority of the population were confined to certain areas and refuted from taking on certain occupations. Thus, from here the shared experiences and systemic limitations led to the formation of a small and uniquely Chinese community right outside downtown. Although there is no particular date or official day of enactment of Chinatown’s establishment, it is noted that the very beginnings of the community came about as a result of shared experiences and discrimination that the Chinese-Canadian community experienced at the time. \n\nThroughout Chinatown’s existence through the early and mid 20th century, there were many notable federal laws passed that placed entry taxes for new Chinese immigrants entering the country, as well as the later Exclusion Act that completely restricted them as a whole. Even though Chinatown experienced many travesties during this time like a significant population drop and the demolition of its oldest buildings, the area was able to remain strong and eventually built itself back up after the revokement of the Exclusion Act in 1947 (Chan, 2017). From there until now, Chinatown continued to only grow not just in population but in culture, festivities, and business which completely shifted outside perception of the area from a negative stance to a much more open and positive one (Chinese Storytelling Centre, 2023). \n\nIn this way, Chinatown’s existence and perseverance serves as a perfect example of resilience being displayed even through years of racial oppression and adversity (Holtorf, 2018). Even with the many barriers that limited the Chinese-Canadian population, the community was still able to flourish and thrive through these struggles. (390 words)\n\n\n \n\nSources:\n\nChan, A. (2017). Chinese Immigration Act. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/chinese-immigration-act \n\nChinese Storytelling Centre. (2023). Vancouver, BC.\n\nhttps://www.thecanadianencyclopedia.ca/en/article/chinese-immigration-actHoltorf, C. (2018). Embracing change: how cultural resilience is increased through cultural heritage. World archaeology, 50(4), 639-650. https://doi.org/10.1080/00438243.2018.1510340 ","opacity":null,"text":"The Resilience of Chinatown","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2803952,-123.1018747],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680505149837525,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"363d1e6e-b34e-44a6-af5d-14be16318964","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680505558000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"9f3fdd2c-dc3f-43c6-9e92-5640dd8b0416","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c49f0a38-1a59-4d9d-828e-243afd62d0cb","isCollapsed":null,"description":"Many Chinese workers came to build the Canadian Pacific Railway in the 1800s. This museum currently has one of the trains that went on this railway on display as a reminder of the Chinese involvement in the construction of the CPR. Despite not being properly credited for their work at the time, Chinese Canadians have contributed a lot to Canada and specifically BC's culture of multiculturalism. In the exhibit here, there are also plenty of artifacts that were used by railway workers during the construction of the CPR which I believe is a part of resilience as it demonstrates that hard work that the Chinese workers went through during this times despite the notorious racism and discrimination that they faced from Canadian and British Columbian government. During this time, the Canadian and British Columbian government tried their best to suppress the amount of Chinese workers that were immigrating to Canada for the construction of the CPR as well as previously during the Gold Rush. There were also many acts of violence against Chinese workers which resulted in many lost lives. Some of these acts of violence or discrimination was in the form of the Head Tax or forcing Chinese workers to participate in extensive and hard labor that would often lead to death. During the construction of the CPR, there was also many acts of racism in the forms of attacks on Chinese workers and even murder in some extreme cases. Nonetheless, Chinese railway workers were a crucial part of the construction of the CPR and contributed greatly to Canada's railway. Personally, I think that the Chinese workers determination to come to Canada despite the dangers and discrimination and then now causing Vancouver to flourish multiculturally through Chinatown and evidence of their hard work in exhibitions like the one at Port Moody Train Station, exhibits a lot of resilience in terms of what they had to face to get to where they are now and finally become credited for the work that they did back then. [336 words]","opacity":null,"text":"Port Moody Train Station & the CPR ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2792514,-122.8508808],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680504630289075,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"5d457abe-cda8-4195-a744-6069b9c8a36d","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680505537000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"0876e033-8e59-4c95-8eaf-91ea5f1434db","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"f0ee5074-691c-47ff-a2c4-593bcd645c31","isCollapsed":null,"description":"Theme: Resistance\n\nThe case study I decided to research is the Wet’suwet’en Nations' struggle with Coastal GasLink and the BC Government due to them trying to build a pipeline across their unceded traditional territory. The Coastal GasLink(CGL) pipeline is a 670-kilometers (420 miles) natural gas pipeline project running from Dawson Creek to a plant near Kitimat, across northern BC. The project was approved by the provincial government and 20 First Nation band councils. However, the hereditary chiefs rejected this project and claimed responsibility and jurisdiction over this area. The hereditary chiefs argued that the band councils, created under the Indian Act, only have jurisdiction over their reserves. The hereditary chiefs have jurisdiction and responsibility over the entire land. The Wet’suwet’en struggle in British Columbia is an example of Indigenous resistance against colonial systems. Wet’suwet’en people were protesting the Coastal GasLink from building a pipeline through their unceded traditional territory. The Wet’suwet’en Nation resisted by defending their right to the land and traditional Indigenous authority. Resistance to the construction of the pipeline began after the hereditary chiefs opposed the project. In 2018, the Wet’suwet’en Nation built structures to blockade the main road through their territory, this was to restrict pipeline workers onto the territory. In Dec 2018, an injunction by the courts ordered people to stop blocking the Coastal GasLink workers from roads and bridges. In January 2019, the RCMP raided the Gidemt’en camp, to break down the blockades and arrested 14 protesters. The Wet’suwet’en in resistance again rebuilt the barricades. The RCMP raided the territory again after a Canadian judge said that Wet’suwet’en people had to allow the pipeline workers onto their land. January 5, 2020, the Wet’suwet’en chiefs resisted again by issuing an eviction notice to the Coastal Gas Link workers off their territory. In February 2020, the police raided the territory again. Following this raid, solidarity protests broke out across Canada. In May 2020, hereditary chiefs entered into discussion with the federal and provincial governments. An agreement was signed that secured the rights and title of the Wet’suwet’en Nation and continued construction of the pipeline. The Wet’suwet’en showed resistance by asserting their right to the territory and determining who should be welcome on the territory. This can be seen in the issuing of the eviction notice. The Wet’suwet’en also showed their resistance with visual displays such as wearing red dresses to acknowledge missing and murdered indigenous women. Another form of resistance was resisting colonial creations of the band council system; hereditary chiefs showed that there was earlier law that gave hereditary chiefs authority over the territory at large. The Wet’suwet’en resistance movement is an example of Indigenous people in Canada fighting to protect their rights. \n\nWord Count:445\nSources\n\nAl Jazeera English. (2020, March, 2). CA Is Canada respecting indigenous land rights? | The Stream [Video]. YouTube. Retrieved from \n🇨🇦 Is Canada respecting indigenous land rights? | The Stream - Bing video \n\nHunsberger, C., & Larsen, R. K. (2021). The spatial politics of energy conflicts. How competing constructions of scale shape pipeline and shale gas struggles in Canada. Energy Research & Social Science, 77, 102100. https://doi.org/10.1016/j.erss.2021.102100\n\nThe Michael Brooks Show. (2020). The Wet’suwet’en people fight pipeline & Canadian colonialism threatening their land( TMBS 126). [Video]. YouTube. Retrieved from \nThe Wet’suwet’en People Fight Pipeline & Canadian Colonialism Threatening Their Land (TMBS 126) - YouTube\n\nWikipedia Contributors. (2022). Coastal gasLink pipeline. In Wikipedia. Retrieved from https://en.wikipedia.org/wiki/Coastal_GasLink_Pipeline \n\nPhotograph: https://www.theglobeandmail.com/resizer/WLmZ30xNbuP1JsA-Cw4i3xoKq8o=/1240x0/filters:quality(80)/arc-anglerfish-tgam-prod-tgam.s3.amazonaws.com/public/5GIRILM6D5AWLFUUNJ744DTBOU.JPG\n\nAuthor: Simone Bryant \n\n","opacity":null,"text":"Wet'suwet'en Resistance to the Coastal GasLink Pipeline: Simone Bryant ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.1832386,-127.0924176],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680504451942346,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"01193cc5-48e6-48c7-a69e-3073b7922bcd","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680505079000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d9275cb3-e082-43c7-882c-f5528264deb6","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"3c629210-949c-41d4-821f-a4a6847db915","isCollapsed":null,"description":"For this project I chose to conduct research into the Japanese Internment Camps in Canada during WW2. After the attack on Pearl Harbor, December 7th, 1941, the fear of an enemy attack on “our” soil became a tangible one (Marsh, 2012). Fear broke out everywhere, a fast-spreading epidemic. In Vancouver, people rioted, picketed, and demanded for Japanese Canadian, “the enemy”, to be separated and segregated from the rest of society (Marsh, 2012). So, from that moment forward thousands of men, women and children were forcefully detained and targeted because of the colour of their skin. While being forcefully detained, the Canadian Government needed a way to fund these camps as well as their war effort, so they began to take possession of the properties of the Japanese Canadians, in order to sell them off (BC Legislative Assembly, 2023). \n\n My topic best fits the theme of unsettling because of the history of racism towards Japanese people in BC, their forced removal, and dispossession of property and possessions. \n\nI chose Hastings Park as my plot point because it is a central element of this story, beginning in 1942 over 8,000 people were detained in Hastings Park, Vancouver, BC (Hanazawa, 2023). Many of the Japanese Canadians living in the Lower Mainland, and surrounding areas, had been held at some point in this Internment Camp. It acted as a permanent camp for some and a layaway for others before being shipped off to other “POW camps, ghost towns, sugar beet farms and other roadside camps” (BC Legislative Assembly, 2023; Shelly Ketchell, 2009). The conditions of this camp, like many others of its kind, were horrible and to think we forced another human being into such “primitive and unsanitary” conditions… (Hanazawa, 2023). By September 1942 the population of Hastings Park Detention Centers / Hospital rose to over 3800 people, and by October the same year over 21,000 people would have been forcefully removed from the BC coast (Hanazawa, 2023). \n\nMany people like to Stereotype Canada as this land of polite and peaceful people, but how can anyone who knows its history honestly believe it? From its very conception this nation has never fit into that stereotype and I honestly do not believe that it ever will. \n\nword count: 371 \n\nbibliography:\n\nHanazawa, J. (2023). Hastings Park 1942. Retrieved April 2, 2023, from http://hastingspark1942.ca/ \n\nIkebuchi Ketchell, S. (2009). Carceral Ambivalence: Japanese Canadian ‘internment’ and the Sugar Beet programme during World War II. Surveillance & Society, 7(1), 21–35. https://doi.org/10.24908/ss.v7i1.3305 \n\nLegislative Assembly, B. C. (2023). Discover your legislature. 1939 to 1945 - World War II and the Japanese Internment. Retrieved March 12, 2023, from https://www.leg.bc.ca/dyl/Pages/1939-to-1945-World-War-II-and-the-Japanese-Internment.aspx \n\nMarsh, J. H. (2012, February 23). Japanese Canadian internment: Prisoners in their own country. The Canadian Encyclopedia. Retrieved March 12, 2023, from https://www.thecanadianencyclopedia.ca/en/article/japanese-internment-banished-and-beyond-tears-feature \n\n","opacity":null,"text":"Hastings Park Detention Center - Ashley Bevilacqua - Unsettling. ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2855168,-123.0386164],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680458619039931,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"eeb99335-7ea1-441c-8ebb-741cad9a6b58","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680461192000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":false,"id":"394924db-4ff0-43cf-ba87-7d6231adb8bc","hasLongDescription":false,"icon":null,"locked":true,"type":"Path","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":1,"author":"ea36d102-c430-476b-9c6b-3b9dcd71ee03","isCollapsed":null,"description":null,"opacity":null,"text":"","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[58.453682,-78.112428],[76.418772,-82.901525]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":"DRIVING","ordering":1680460982213569,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488388000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"665b2c51-90f3-4c08-b5e9-51367835b660","hasLongDescription":null,"icon":null,"locked":false,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c49f0a38-1a59-4d9d-828e-243afd62d0cb","isCollapsed":null,"description":null,"opacity":null,"text":null,"isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.2792475,-122.8508719],[49.2792475,-122.8508719]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680504625607436,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504625000,"zoom":19.14,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"a48dfd16-cd39-42fa-a37f-d88fdb4b21a7","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"18051cf3-241f-4987-84a5-b64915536fb2","isCollapsed":null,"description":"My case study discusses human rights defenders, The Tiny House Warriors, and their resistance against the extension of the Transmountain Pipeline along unceded Secwepemc territory. The plotpoint presented is located in the Secwepemc Nation, which is approximately 180,000 square kilometres, covering an extensive portion of British Columbia that stretches from the Columbia River valley, west to the Fraser River, and south to the Arrow Lakes (2021). The Secwepemc Nation publicly opposes the expansion and is an example of resistance as Indigenous Peoples occupying the land have been displaced from their homes without consent and are actively working to re-establish village sights along the pipeline with the goal of obtstructing construction. With this said, Secwepemc Peoples culture recognizes the sacredness of nature, water, wildlife and the interconnectedness of all life, deeming it extremely important to protect land from pollution, drought and waste (Turner, n.d). \nDespite the Canadian Federal Government and Kinder Morgan being aware of Secwepemc culture and beliefs, their law and jurisdiction have been continuously disregarded and dismissed. This is quite sickening as the expansion would substantially increase annual carbon emissions across North America, the possibility of oil tank spills that can “poison people, fish, animals, land, and water” (“Tar Sands”, n.d) , and tar sands that have long-term ramifications on the Secwepemc territory landscape and consequent climate change. Because of this, Tiny House Warriors have been continuously asserting Secwepemc Law and consequent resistance to the pipeline expansion as Judy Wilson, executive board member of the Union of British Columbia Indian Council, highlights the expansion as an infraction of the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) as Indigenous Peoples have “never provided and will never provide collective free, prior and informed consent to the Trans Mountain Pipeline Project” (Logan, 2021). Despite this, Indigenous Peoples are being criminalized and deemed illegal trespassers on their own land for protesting. This horrific reality of forced colonial unsettlement is displayed through Indigneous Political Activist, Kanahus Manuel, who was arrested by the RCMP after allegedly defying an eviction order from her home, located in Secwepemc territory, from the BC parks service (Logan, 2021). To resist this injustice, Manuel’s arrest was deemed “a declaration of war against Indigenous Peoples” (Manuel, 2018) by the Tiny House Warriors, as they identified Canada’s recurring criminalization of Indigenous land defenders as a justification for the coming conflict. \n\nWith all this said, the image I chose is of the Tiny House Warriors constructing a home in Secwepemc territory to display that colonial unsettlement is disrupting land that unites Indigenous Peoples and keeps them connected to their cultural practices and traditions.\n\n References\nCBC/Radio Canada. (2020). Chiefs urge Tiny House Warriors to end pipeline protest camp in B.C.'s central interior | CBC news. CBC news. Retrieved February 18, 2023, from https://www.cbc.ca/news/canada/british-columbia/tmx-pipeline-protest-tiny-house-loring-blue-river-1.5635691 \n\nLogan, C. (2021, December 20). Tiny House Warriors Get Human Rights Award for 'Heroic Resistance' against TMX. Canada's National Observer. Retrieved February 18, 2023, from https://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-rights-award-heroic-resistance-against-tmx \n\nManuel, K. (2018). We Own It, So Let’s Kill It: What to do about Kinder Morgan in an era of “reconciliation.” Yellowhead Institute. http://www.jstor.org/stable/resrep32666\n\nTar sands and the Trans Mountain Pipeline. Return to Athabasca. (n.d.). Retrieved March 7, 2023, from https://returntoathabasca.org/about-trans-mountain \n\nTurner, A. (n.d.). Honouring water. Assembly of First Nations. Retrieved April 1, 2023, from https://www.afn.ca/honoring-water/ \n\n Image References\n\nCBC/Radio Canada. (2017). Tiny House Warriors build homes to protest pipeline plans | CBC Radio. CBCnews. Retrieved March 7, 2023, from https://www.cbc.ca/radio/unreserved/rethinking-housing-from-an-indigenous-perspective-1.4372047/tiny-house-warriors-build-homes-to-protest-pipeline-plans-1.4375245 \n\n","opacity":null,"text":"Secwepemc Territory: Trans Mountain Pipeline - Isabella Falcone","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[51.823499,-117.829461],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679788447099901,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"b3918e2e-6ac5-4fbd-9a92-66f1b44204e2","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680566375000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"1b51523f-a515-4f6e-900b-fe224fdb98df","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"0a5bacac-d2cf-4be9-8460-abcb87f5c964","isCollapsed":null,"description":"Theme: Resilience\n\nCommissioned in 2017 as part of the City of Vancouver’s Artist-Initiated Projects and funded by the Public Art Program, Cease Wyss and Anne Riley formulated A Constellation of Remediation -ACOR- (2018-2021) that commemorates the resilience of Indigenous gardening residing on unsettled land. Like all gardens, Wyss and Riley’s project promotes the \"...110 urban growing spaces in parks, school yards and on private property throughout [Vancouver]...\"(Dickson and Jacobson, 2022, n.p.) by increasing food security and the escalation of pollinators. However, the project introduces so much more—it becomes a source of solutions for the inequity that resides on the unceded Lands of Canada in terms of social and political realities on the unceded homelands of the xwməθkwəyə̓ m (Musqueam), Sḵwxwú7mesh (Squamish), and səlilwətaɬ (Tsleil-Waututh) nations.\n\nOn the Southwest corner of Hastings St and Commercial Dr, adjacent to the Urban Native Youth Association, lies one of the locations the artists have built a garden upon a lot formally owned by Petro-Canada. Within the garden, resides a variety of indigenous plants including both edible and medical properties. Specifically, the medical plants are located near the middle section acting as the medicine garden circle of the lot. Some of the plants that were grown were, mushrooms, wildflowers, sage, stinging needles, and tobacco. In spite of the number of plants growing on the site, the work is introduced as a space for learning and experiencing. Moreover, learning and experiencing the site can be viewed during the progression of this site which involved the help of 30 people. Additionally, the artists also hosted an event in collaboration with the UNYA for a bioremediation workshop for the students of the school to seed the soil and release butterflies on site. As a result, of the garden’s growth, the was an increase in butterflies, bees, hummingbirds, and other insects. \n\nThe largest of the three sites, the image is a representation of the location back in 2020 provided by Google Maps. Likewise, the image is evident documentation of indigenous plant life thriving. \n\nWord Count ~ 335\nTotal Word Count ~ 652\n\nBibliography:\nAdmin. (2018). Aboriginal Sacred Plants: Sage. Ictinc.ca. https://www.ictinc.ca/blog/aboriginal-sacred-plants-sage \n\nDickson, C., & Jacobson, M. (2022, July 23). From community to biodiversity, urban gardens produce more than just produce. CBC. https://www.cbc.ca/news/canada/british-columbia/a-little-dirt-never-hurt-urban-gardening-1.6522807 \n\nGovernment of Canada, P. S. and P. C. (2008). Information archivée dans le Web. Publications.gc.ca. \nhttps://publications.gc.ca/collections/collection_2008/inspection/A104-74-2008E.pdf\n\nGriffin, K. (2020). East Vancouver healing garden to remediate natural, cultural “toxins.” Vancouversun. \nhttps://vancouversun.com/news/local-news/east-vancouver-healing-garden-to-remediate-natural-cultural-toxins \n\nMother Nature. (2019, June 19). Mother Nature | Native Plants of British Columbia. Mother Nature. \nhttps://mother-nature.ca/native-plants-of-british-columbia/
\n\nTribal Trade. (2023). Native Tobacco - Traditional Uses of Tobacco Sacred Medicine. Tribal Trade. \nhttps://tribaltradeco.com/blogs/teachings/native-tobacco-traditional-uses-of-tobacco-sacred-medicine \n\nVancouver, C. of. (n.d.). A Constellation of Remediation. Vancouver.ca. 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Resilience\n\nCommissioned in 2017 as part of the City of Vancouver’s Artist-Initiated Projects and funded by the Public Art Program, Cease Wyss and Anne Riley formulated A Constellation of Remediation -ACOR- (2018-2021) that commemorates the resilience of Indigenous gardening residing on unsettled land. Like all gardens, Wyss and Riley’s project promotes the \"...110 urban growing spaces in parks, school yards and on private property throughout [Vancouver]...\"(Dickson and Jacobson, 2022, n.p.) by increasing food security and the escalation of pollinators. However, the project introduces so much more—it becomes a source of solutions for the inequity that resides on the unceded Lands of Canada in terms of social and political realities on the unceded homelands of the xwməθkwəyə̓ m (Musqueam), Sḵwxwú7mesh (Squamish), and səlilwətaɬ (Tsleil-Waututh) nations. \n\nA block away from the Native Education College (NEC), invasive plants were removed from a parklet owned by Arogon Properties Ltd. Specifically, some invasive plants that were removed were identified as Japanese knotweed –degrades the quality of wetland and structured habitats–, as well as Giant Hogweed –causes serve dermatitis when exposed to the sap of the species–. Despite this, the artists were able to remove a majority of the invasive species, and later on, held workshops with students of NEC to make wildflower seed bombs. \n\nAccompanying this pin is a screenshot courtesy of Google Maps. Of this image, it captures the corresponding site's development during 2018 when the location was infested with invasive plants. \n\nWord Count ~ 240\nTotal Word Count ~ 652\n\nBibliography:\nDickson, C., & Jacobson, M. (2022, July 23). From community to biodiversity, urban gardens produce more than just produce. CBC. https://www.cbc.ca/news/canada/british-columbia/a-little-dirt-never-hurt-urban-gardening-1.6522807 \n\nGoogle. (2023). Google Maps [Photographs]. In Google Maps photograph.\n\nGriffin, K. (2020). East Vancouver healing garden to remediate natural, cultural “toxins.” Vancouversun. \nhttps://vancouversun.com/news/local-news/east-vancouver-healing-garden-to-remediate-natural-cultural-toxins \n\nInvasive Species Center. (2023). Japanese Knotweed – Profile and Resources. Invasive Species Centre. \nhttps://www.invasivespeciescentre.ca/invasive-species/meet-the-species/invasive-plants/japanese-knotweed/ \n\nOntario. (2020). Giant Hogweed. Ontario.ca. \nhttps://www.ontario.ca/page/giant-hogweed \n\nVancouver, C. of. (n.d.). A Constellation of Remediation. Vancouver.ca. \nhttps://vancouver.ca/parks-recreation-culture/a-constellation-of-remediation.aspx ","opacity":null,"text":"A Constellation of Remediation - Lily Le ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.26646,-123.097303],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679791856112162,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"cac36756-f41c-4073-8c79-f8e3dee66420","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"43d27312-81b5-464e-ae8e-bf6b9cfc486c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"2dc9a501-d8bb-4eee-9fc5-f1bab78f5762","isCollapsed":null,"description":"Burrard Inlet renamed to Say-May-Mit park.\n\nTheme : Unsettling\nPort Moody, British Colombia my home. As I spend time in Port Moody I often reflect on how lucky I am to live in such a beautiful place. In particular I spend lots of my time at the inlet. The inlet in Port Moody has walking paths, kayaking, paddle boarding, boating, beaches, playgrounds, and of course beautiful nature. A well known area of the inlet is Rocky Point Park, and Old Orchard Beach. I have spent my whole life enjoying this area and try to at least go once a week. Unfortunately the history of this area has never occurred to me. What was here before and the forgotten history has allowed me to enjoy the park after all these years. After quite a bit of research I have found that this was home to the Tsleil- Waututh people. The nation have lived here for thousands of years. The people cared for this area and allowed it to flourish. They once lived in peace and tranquility with the living nature around them. The area provided abundance of fish, and resources to live off of. They lived here and were the first people in the area. As told by the nation, they have been residing here since the creator transformed the Wolf into the first Tsleil-Wautt person and made the Wolf responsible for the land. \n\nOnce the European settlers arrived the nation was affected by smallpox. The nation unfortunately became sick and weak. This lead to the take over of the nation. The government sent federal agents to enforce the Indian act and moved them to a small reserve in North Vancouver. The unfortunate moving of the nation allowed the settlers to build and take over the inlet and surrounding area to create the cities we now see today. Port Moody was built and many resources were exploited and the abundance of resources was depleted rapidly. The settlers came in two events, The 1858 gold rush in the Fraser Valley and the 1886 arrival of the first train. As the thousands of people moved into New Westminster, the need for extra defence was prominent. Before the gold rush there were only around 300 European settlers and the rush brought around 30,000 more people. So engineers paved the path to Port Moody and began to colonize the area. The path was made over to Port Moody as some thought that the placement of Fort Langley was poor and invaders could easily get access. The placement of Port Moody also gave people easy access to the ocean. Ships began to dock at the inlet and carried supplies and military defensive equipment. Once land grants began the town eventually sprouted and began to grow. John Murray was an engineer that at one time owned about half of the town. Him and his son continued to grow Port Moody and it still grows today.\n\nWords: 479\n\nWork Cited\n\nAbout Tsleil-Waututh Nation. TsleilWaututh Nation. (n.d.). Retrieved March 17, 2023, from https://twnation.ca/about/ \nPort Moody's history. Port Moodys History - City of Port Moody. (n.d.). Retrieved March 17, 2023, from https://www.portmoody.ca/en/arts-culture-and-heritage/port-moody_s-history.aspx \nStephanie Wood | News, P. (2021, December 19). Tsleil-Waututh return to Port Moody. Canada's National Observer. Retrieved March 17, 2023, from https://www.nationalobserver.com/2019/08/23/tsleil-waututh-return-port-moody \n","opacity":null,"text":"Say-May-Mit park","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.283431,-122.836252],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679790715879704,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"41bf5d0c-134e-40de-a9c6-3337fefd73a5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"125fa10b-aa6a-4736-a98a-968e52737a0b","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"0a5bacac-d2cf-4be9-8460-abcb87f5c964","isCollapsed":null,"description":"Theme: Resilience\n\nCommissioned in 2017 as part of the City of Vancouver’s Artist-Initiated Projects and funded by the Public Art Program, Cease Wyss and Anne Riley formulated A Constellation of Remediation -ACOR- (2018-2021) that commemorates the resilience of Indigenous gardening residing on unsettled land. Like all gardens, Wyss and Riley’s project promotes the \"...110 urban growing spaces in parks, school yards and on private property throughout [Vancouver]...\"(Dickson and Jacobson, 2022, n.p.) by increasing food security and the escalation of pollinators. However, the project introduces so much more—it becomes a source of solutions for the inequity that resides on the unceded Lands of Canada in terms of social and political realities on the unceded homelands of the xwməθkwəyə̓ m (Musqueam), Sḵwxwú7mesh (Squamish), and səlilwətaɬ (Tsleil-Waututh) nations. \n\nIn collaboration with Dawn Morrison, the Wild Salmon Caravan and the Working Group on Indigenous Food Sovereignty, the site is another garden that consists of pollinating plants used by (Musqueam), (Squamish), and (Tsleil-Waututh) nations such as thimbleberry, berry bushes, and fruit trees. Originally, the site was proposed in 2018, however, it was not vacant at the time due to 400 people without homes camping in the area with 40% being Indigenous (again, another repercussion of systematic injustice, genocide, and trauma. While the garden decompresses some toxicity residing in the space, the WGIFS held the Wild Salmon Caravan (2020) at the site, which addresses the low levels of wild salmon returning to the Adams Lake Watershed to spawn. The event comprised POC and Indigenous communities engaging in the parades and art exhibitions planned at the park. Moreover, despite the completion of the artists’ project, Strathcona still keeps the garden intact; remaining a source of indigenous growth. As such, the site serves as an advocation for the creation of an urban indigenous foodscape and a place of Indigenous identity. \n\nIn the following screenshot provided by Google Maps, the image is a rendition of the location in 2020 when the project was slowly beginning to develop. \n\nWord Count ~ 329\nTotal Word Count ~ 652\n\nBibliography:\nAlluri, H., June 10, i icaza-largaespadaillustrationDona P., & May 2019, 2019 I. (2019). A Constellation of Remediation. CiTR. https://www.citr.ca/discorder/may-2019/a-constellation-of-remediation/ \n\nDickson, C., & Jacobson, M. (2022, July 23). From community to biodiversity, urban gardens produce more than just produce. CBC. https://www.cbc.ca/news/canada/british-columbia/a-little-dirt-never-hurt-urban-gardening-1.6522807 \n\nGoogle. (2023). Google Maps [Photograph]. In Google Maps photograph.\n\nGovernment of Canada, P. S. and P. C. (2008). Information archivée dans le Web. Publications.gc.ca. \nhttps://publications.gc.ca/collections/collection_2008/inspection/A104-74-2008E.pdf\n\nGriffin, K. (2020). East Vancouver healing garden to remediate natural, cultural “toxins.” Vancouversun. \nhttps://vancouversun.com/news/local-news/east-vancouver-healing-garden-to-remediate-natural-cultural-toxins \n\nVancouver, C. of. (n.d.). A Constellation of Remediation. Vancouver.ca. \nhttps://vancouver.ca/parks-recreation-culture/a-constellation-of-remediation.aspx \n","opacity":null,"text":"A Constellation of Remediation - Lily Le ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.274567,-123.085974],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679791979936478,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"08d90165-d279-4f65-bd6d-3784cb121fa5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"249d09ae-9256-41d5-981b-75b3e4f57921","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"0ca9c801-3a3b-4658-8b78-cd0a0bc79f7d","isCollapsed":null,"description":"Even though Indigenous communities faced many challenges throughout Canada’s history, they are working with the Canadian Government to build a fairer relationship with them while maintaining their resiliency. An example of this is the Cowessess First Nation band in Saskatchewan where they signed an agreement with the federal government that allows the community to make the final decision on whether a Cowessess child is removed from their home (Djuric, 2021). The Chief Red Bear Children’s Lodge shows resilience to the intentional degradation of Indigenous culture by working with Cowessess First Nation to provide a safe environment where Indigenous children have access to their culture and the opportunity to heal with their families through a holistic approach which allows them to take back control of their community and reduce the number of children in care. \nIn Saskatchewan, 86% of children in foster care are First Nations, and 150 of them are from Cowessess (Djuric, 2021). Through the Chief Red Bear Children’s Lodge’s work where they provide support to families in the Cowessess community, families are able to heal the damages that harmed Indigenous children and families through residential schools the Sixties Scoop, and the foster care system. When the Cowessess community is able to self-govern their own lives, they’re able to provide better conditions for children and youth on the reserve to heal the intergenerational trauma. Within the first year of operations, the Chief Red Bear Children’s Lodge reported that there were no children in care on the Cowessess reserve (CBC, 2022). \nThis is an example of resilience because for generations, Indigenous children and families were harmed by residential schools, the Sixties Scoop, and the welfare system, but despite the challenges they faced, they were able to take back control of their lives and make use of Bill C-92 to help them persevere. The Chief Red Bear Children’s Lodge was able to adapt to the situation their community was in so they could provide a welfare system that support children and their families that incorporates their culture and traditions into their services, they can feel safe to heal and gain back control of their lives. It’s beneficial when Indigenous organizations are run by their communities, where they are provided with resources and funds to run their programs because it allows them to feel connected to their culture, strengthens their identity, and helps maintain their resiliency. \nWord count: 394\nReferences\nCBC. (2022). How Indigenous people are rebuilding child welfare to life up the whole family. CBC. \tRetrieved March 1, 2023, from https://www.cbc.ca/radio/unreserved/how-indigenous-people-\tare-rebuilding-child-welfare-to-lift-up-the-whole-family-1.6364460\nDjuric, M. (2021) How Cowessess First Nation’s historic child welfare agreement with Canada and \tSaskatchewan works. CBC. Retrieved February 16, 2023, from \thttps://www.cbc.ca/news/canada/saskatchewan/how-cowessess-first-nation-child-welfare-\tagreement-works-1.6095470 \n","opacity":null,"text":"Cowessess First Nation band, Allison Lee, Resilience","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.456643,-102.810182],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679799930540533,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"0f2c172d-905e-4100-b6b1-85df645a51d2","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"bb6c2d19-f286-462a-8173-730511287457","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"a6e65485-66a0-446c-b333-89ea0a95ee97","isCollapsed":null,"description":"Name: Kaycee Dela Torre\nTheme: Unsettling \n\nThe Beothuk people were an Indigenous group who lived peacefully in Newfoundland almost two centuries ago. They were one of, if not the first Indigenous groups that settlers came into contact with. And due to unfortunate events of unsettling in Canada that many Canadians do not know of the Beothuk people who called Canada home before it was even given its name. \n\nThe Beothuk lived in Newfoundland, being more of the hunter-gatherer type who lived amongst their extended family. In the summer, they typically lived in tents covered in either bark or skin, but in the colder months, they would relocate to rivers in order to fish (Tuck, 2022.) They were around for a long time before their disappearance. In fact, archaeologists have found evidence of them, dating back the earliest to approximately 800 A.D., which is evidently much before the arrival of settlers. Their discoveries were made after tools that were left by their direct ancestors were found in “Complexes” (Holly, 2000 p. 80.) That being said, unlike other Indigenous groups around them, they did not possess, for lack of better words, an “amicable” relationship with settlers. In fact, it was quite hostile between them. There were conflicts between the groups, with Europeans accusing them of being thieves, which caused a drift in their relationship before it truly had a chance to develop. As a result, the Beothuk people felt unsafe around them and chose to avoid any contact as much as possible. Unfortunately, despite their best efforts, they were not able to escape the effects of unsettling on their land. Settlers managed to capture Beothuk individuals and slaughter them, killing them instantly. Or in other cases, infected blankets managed to get into their hands, which in turn made them sick and soon die. The most famous story about captive Beothuk people being about Shanawdithit (also known as Nancy or Nancy April) and her family- who was the last surviving Beothuk who died in 1829. \n\nDespite Canada’s best efforts to hide their dark past and look like an almost perfect country in front of those who do not know, their role in the extinction of a group of humans could be seen as a prime example of unsettling. Especially in Canada, since unsettling is what caused this inhumane thing to happen. The Beothuk were also resilient until the end by adapting to their new environment, therefore, the least we can do now is to remember their name, the Beothuk or “the true people” and continue sharing their story.\n\nW/C: 420\n\nReferences \n\nTuck, J. (2022). Beothuk. The Canadian Encyclopedia. Retrieved February 14, 2023, from\n https://www.thecanadianencyclopedia.ca/en/article/beothuk \n\n\nHolly, D. H. (2000). The Beothuk on the Eve of Their Extinction. Arctic Anthropology, \n37(1), 79–95. Retrieved February 14, 2023.","opacity":null,"text":"The Beothuk","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[47.354769,-53.353663],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679822509151620,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"8771f5bb-de22-437e-b2f8-5d21070c44ec","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"9f096ea0-c721-45c3-81c1-741ab221bfb4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"0f0a7816-4c98-4a54-81fd-9bcaae9d2441","isCollapsed":null,"description":"Theme: Resilience \n\nMy case was on Rick Hansen, who is a Canadian Paralympic. After becoming paralyzed from the waist down, Rick Hansen was able to bounce back and thrive with the help of his resources, showcasing his resilience by winning numerous awards, successfully completing a world tour and charity, and advocating for accessibility. The area that I marked is the Rick Hansen Foundation, a charity that Rick Hansen created to raise awareness for disabilities and encourage accessibility. \n\nTo understand how this place is related to resilience, I will go into Rick Hansen’s story. He was born on 26, 1957 in Port Alberni, BC. As a young boy, he grew up loving sports, such as basketball. He was 15 when he got into a car accident, becoming paralyzed from the waist down. From then on, he had to use a wheelchair, which was difficult for him to get used to (Freeborn, 2008). His transition to using a wheelchair was made worse because he was the only wheelchair user in his small town that was not wheelchair accessible. He feared that his life was over (Hansen, 1987). He was able to overcome his fear, showing his resilience by not letting his disability get in the way of his love of sports. He was able to start wheelchair sports because his community supported him.\n \nIn 1975, he met Stan Stooge, a para-athlete who recruited him to play on a wheelchair basketball team. Following that, Rick Hansen won multiple championships, motivating Terry Fox to start wheelchair sports after his leg amputation from osteosarcoma. Rick Hansen invited Terry Fox to join his team and the two became close friends. When Terry Fox started his Marathon of Hope, it inspired Rick Hansen to start his Man in Motion Tour. He wheeled his way around the world, raising awareness for accessibility and challenging the stereotypes that people with physical disabilities faced. He was able to show the fruits of his resilience by successfully finishing his tour after traveling 40,072 km and raising $26 million for spinal cord research (Freeborn 2008).\n\nAfter his Man in Motion tour, he established the Rick Hansen Foundation to continue raising awareness and funds for disabilities and encourage accessibility. He shares his story of resilience, inspiring others to stay resilient, not letting their disabilities get in the way of their goals by using the resources around them. When Rick Hansen first used his wheelchair, he feared that his life was over. With his charity, he is able to help others from feeling the way he did, letting them know that their life is not over and to keep chasing their dreams. \n\nWord count: 437 \n\nReferences \nFreeborn, J. (2022). Rick Hansen. In The Canadian Encyclopedia. Retrieved from\n https://www.thecanadianencyclopedia.ca/en/article/rick-hansen \nHansen, R., & Taylor, J. (1987). The Only Wheelchair In Town. In Rick Hansen: Man in motion (p. 42). Douglas & Mcintyre. \nRick Hansen Foundation. (2023, February 19). Rick’s Story. https://www.rickhansen.com/about-rick/ricks-story ","opacity":null,"text":"Rick Hansen Foundation - Yvonne Cao","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.186423,-123.144232],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679862574865677,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e8458b15-dc62-44e8-89aa-8af245a6739b","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"e233e8ca-b9b0-4176-8115-6743b5cca817","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"614bd3fb-c02a-4347-a230-6aa52df88579","isCollapsed":null,"description":"Collective Resilience Prevails in the Downtown Eastside\n\nTheme: Resilience \n\n*TW: mentions of violence & drug and s** trafficking \n\nI chose to plot the Hotel Empress which is one of many SRO (single room occupancy) hotels in the Downtown Eastside in Vancouver. Other SROs are near or around this point but I thought it was important to give a visual example of what a place like this may look like. To explain why this is a place of resilience, let me go back to my topic. My thesis for this project was, that I want \"to highlight the resilience of BIPOC communities that live in the DTES as they are pushed out into horrible living conditions but prevail in power by working as a collective and creating their own solutions to combat all the issues they face under SROs\". In its essence, SROs are hotels turned into rooms available for very cheap rent and corporate private entities believe that the price justifies the absolute wreck of an environment that many vulnerable minorities have no other choice but to live in. Besides cramped spaces, one shared bathroom for a whole floor and pest infiltrations, SROs create unsafe spaces of terror that perpetuate crime, youth violence and also aid in horrific drug and sex trafficking all of which target Black, Indigenous and other people of colour the most (May, 2021). \n\nBut my project was not to talk about the mistreatment SROs bring to an already vulnerable Downtown Eastside, my project aimed to highlight the resilience that the communities who live in them have and continue to have. As people who have been deserted by both the rich corporate landlords who think their residents are too poor to be helped and the government who believes if they aren't homeless then they are better off and do not need help, the neighbourhood within the DTES (Downtown Eastside) looked inwards for support uplifting each other through their own resources. Examples include Indigenous groups like Creative Women Craftworks and the Aboriginal Front Door pooled in resources to seek justice and provide spaces of support and healing (Schatz, 2010, p..15) for Indigenous communities within the DTES. \n\nThe members of SROs speak out on injustice, they make their voices heard and venture on for broader community-wide support. They deal with intense trauma but continue to stand back up and stand back up together. Through collective solidarity, they are resilient in the face of adversity and if not through organizations, then any other way they can. My favourite example of resilience is that in each SRO, those living there always honour those who they lost to the unfair system regardless of their closeness or familiarity towards them. It has been reported that throughout the buildings there are “names spoken in moments of silence at the beginning of community meetings; photos on SRO room walls...deliberately public commemoration” (May, 2021, p.89) that is constantly taking place. This is the greatest act of resilience, remembering the past and standing stronger as a team in the face of the unnerving present, and through these efforts is how we can see begin to see change. \n\nWC: 485\n \n\nWorks Cited \n\nMay, A. (2021). Beyond Pain Narratives? Representing Loss and Practising Refusal at the Astoria Hotel. Urban History Review, 48(2), 76–96. https://doi.org/10.3138/uhr.48.2.05 \n\nSchatz, D. (2010, June). Unsettling the politics of exclusion: Aboriginal activism and the Vancouver Downtown East Side. In Annual Meeting of the Canadian Political Science Association. https://www.cpsa-acsp.ca/papers-2010/Schatz.pdf ","opacity":null,"text":"Empress Hotel SRO - diana munir","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.281714,-123.098899],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679873062475528,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"922e5bac-8577-4bd6-bc02-b33dd6264083","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"fb0d6249-d543-498e-8e07-0852b1d01bf2","hasLongDescription":true,"icon":null,"locked":true,"type":"Polygon","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"cf372b67-f684-4da7-bbef-5b2dcc3e3f81","isCollapsed":null,"description":"Hogan’s Alley was a vibrant and lively black community located in Vancouver where the Georgia Viaduct now exists. The community thrived between the 1920’s to 1960’s. This community had a love for entertainment, restaurants and speakeasies that contributed to an exciting night life. Hogan’s Alley is an example of the theme unsettling because of the small black population in Vancouver that was displaced by the large white population for urban renewal. They were stripped of the culture and community that they built. This moment in history is a significant part of the geographical history of African Americans in Canada and should be recognized. African Americans were still facing severe discrimination at this time, which played a part in their displacement. They were not welcome to live in most neighborhoods therefore forcing them to reside in this multicultural area and yet it was still destroyed. The white population viewed their poverty as a disease that they needed to be rid of. When the desire for a highway between the suburbs and the city presented, they took the opportunity to weed out a ‘poor community’. In doing this, they completely disregarded the deep roots that the racially diverse community of African Americans and Italians had established in Hogan’s Alley. Essentially, the white population forced them into a specific area and then took it away from them, leaving them with nothing. The dominant population knew that Hogan’s Alley consisted of members of the minority group that had minimal power to fight back. So, they took advantage of their lack of power and exhibited their own power. After Hogan’s Alley was destroyed for the construction of the Georgia Viaduct the plan was still not done. The city was planning on building an even bigger freeway that would destroy Chinatown. Thankfully, people protested in opposition of the development because they believed it would divide the city. The protests worked, which saved another truly valuable community that had already established themselves in Chinatown. Unfortunately, it was too late for Hogan’s Alley who had already been uprooted from their homes. The community that had resided there for many years had to completely relocate and rebuild their lives. Vancouver suffered a great loss by unsettling so many of the residents of Hogan’s Alley. There was nearly 40 years of heart and soul that lived in this community that was lost. It is important that this is not forgotten, and that the history of Hogan’s Alley is remembered and celebrated. \n\nWord count=410 (not including bibliography)\n\nReferences\nPeer-reviewed:\nAllen, S. (2019). Fight the power: Redressing displacement and building a just city for Black lives in Vancouver. https://summit-sfu-ca.proxy.lib.sfu.ca/_flysystem/fedora/2022-10/etd20443.pdf\nNon-scholarly:\nCompton, W. (2019). Hogan's Alley. In The Canadian Encyclopedia. Retrieved March 8th from https://www.thecanadianencyclopedia.ca/en/article/hogans-alley\n\nScott, C. (2013). The End of Hogan’s Alley-Part 1. Spacing Vancouver. Retrieved March 8th from http://spacing.ca/vancouver/2013/08/12/the-end-of-hogans-alley-part-1/\n\nScott, C. (2013). The End of Hogan’s Alley-Part 2. Spacing Vancouver. Retrieved March 8th from http://spacing.ca/vancouver/2013/08/21/the-end-of-hogans-alley-part-2/\n","opacity":null,"text":"Hogan’s Alley (unsettling)- Aleigh Walker","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.2767736,-123.0997089],[49.2776159,-123.099685],[49.2775457,-123.0936243],[49.2766645,-123.0936482],[49.2767736,-123.0997089]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679885045599731,"showArea":false,"radiusDisplayUnit":null,"mapImageId":"ff4664ba-1267-453c-9656-0bd3dc9d7165","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1679890400000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":null,"scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"3d264348-eaa6-47ca-a21e-86794d1206d4","hasLongDescription":false,"icon":"fork_and_knife","locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"cf372b67-f684-4da7-bbef-5b2dcc3e3f81","isCollapsed":null,"description":null,"opacity":null,"text":"Hogan's Alley Cafe","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.277689,-123.097106],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679884858434641,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"72c9d556-f3fc-4bdc-a5f5-0514b5a6d51b","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"cf372b67-f684-4da7-bbef-5b2dcc3e3f81","isCollapsed":null,"description":"Hogan’s Alley was a vibrant and lively black community located in Vancouver where the Georgia Viaduct now exists. The community thrived between the 1920’s to 1960’s. This community had a love for entertainment, restaurants and speakeasies that contributed to an exciting night life. Hogan’s Alley is an example of the theme unsettling because of the small black population in Vancouver that was displaced by the large white population for urban renewal. They were stripped of the culture and community that they built. This moment in history is a significant part of the geographical history of African Americans in Canada and should be recognized. African Americans were still facing severe discrimination at this time, which played a part in their displacement. They were not welcome to live in most neighborhoods therefore forcing them to reside in this multicultural area and yet it was still destroyed. The white population viewed their poverty as a disease that they needed to be rid of. When the desire for a highway between the suburbs and the city presented, they took the opportunity to weed out a ‘poor community’. In doing this, they completely disregarded the deep roots that the racially diverse community of African Americans and Italians had established in Hogan’s Alley. Essentially, the white population forced them into a specific area and then took it away from them, leaving them with nothing. The dominant population knew that Hogan’s Alley consisted of members of the minority group that had minimal power to fight back. So, they took advantage of their lack of power and exhibited their own power. After Hogan’s Alley was destroyed for the construction of the Georgia Viaduct the plan was still not done. The city was planning on building an even bigger freeway that would destroy Chinatown. Thankfully, people protested in opposition of the development because they believed it would divide the city. The protests worked, which saved another truly valuable community that had already established themselves in Chinatown. Unfortunately, it was too late for Hogan’s Alley who had already been uprooted from their homes. The community that had resided there for many years had to completely relocate and rebuild their lives. Vancouver suffered a great loss by unsettling so many of the residents of Hogan’s Alley. There was nearly 40 years of heart and soul that lived in this community that was lost. It is important that this is not forgotten, and that the history of Hogan’s Alley is remembered and celebrated. \n\nWord count=410 (not including bibliography)\n\nReferences\nPeer-reviewed:\nAllen, S. (2019). Fight the power: Redressing displacement and building a just city for Black lives in Vancouver. https://summit-sfu-ca.proxy.lib.sfu.ca/_flysystem/fedora/2022-10/etd20443.pdf\nNon-scholarly:\nCompton, W. (2019). Hogan's Alley. In The Canadian Encyclopedia. Retrieved March 8th from https://www.thecanadianencyclopedia.ca/en/article/hogans-alley\n\nScott, C. (2013). The End of Hogan’s Alley-Part 1. Spacing Vancouver. Retrieved March 8th from http://spacing.ca/vancouver/2013/08/12/the-end-of-hogans-alley-part-1/\n\nScott, C. (2013). The End of Hogan’s Alley-Part 2. Spacing Vancouver. Retrieved March 8th from http://spacing.ca/vancouver/2013/08/21/the-end-of-hogans-alley-part-2/\n","opacity":null,"text":"Hogan’s Alley (unsettling)- Aleigh Walker","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.277166,-123.096734],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679885299336023,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"a9b61317-b459-44af-8792-ab897a4bd474","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"e62c7b80-f59f-4db3-82d6-c5d9dd07a23d","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"649c35ab-3d44-449b-b1d3-721beba03f0d","isCollapsed":null,"description":"Theme: Unsettling\n\nParliament Hill administrates law for all of Canada including the Indigenous communities. In my research assignment, I focused on the chronic underfunding of Indigenous education and other services. Through my research, I learnt how Indigenous communities receive funding from the government and I concluded that Indigenous communities were not receiving the services they need due to gross mismanagement of funds. As such, my thesis stated that Canada's lack of action to resolve the mismanagement of Indigenous funds is an example of unsettling. Since Parliament Hill is where these administrative decisions are made, I decided to make it my place of interest for this assignment.\n\nI had initially focused on the education gap between Indigenous and non-Indigenous people. During research, I found out that Indigenous people receive education from the federal government unlike other provincially funded schools. Moreover, while it is commonly believed that Indigenous education experience significant underfunding, my research led to me to conclude that Indigenous education funding was actually on par with the provincial schools. I also found that Canada’s Auditor Generals displayed significant dismay for inefficient management of Indigenous services and funding. Overall, I had concluded that the Canadian government is demonstrating negligence in their lack of resolve to fix the mismanagement of funds. Furthermore, I explained that this negligence is a form of unsettling because withholding Indigenous peoples’ rights to education was preventing them from achieving their full potential.\n\nThe Canadian government needs to take action to address the misappropriation of Indigenous funds was made clear by my research. By ignoring this issue, the government is continuing a cycle of systematic discrimination that undermines the rights of Indigenous peoples. By ensuring Indigenous people can properly receive the education they need, we can move towards reconciliation and a more just society respects the rights of Indigenous peoples in Canada. These actions need to take place at Parliament Hill where decisions are made on how to allocate funding but also on whether or not the current system is working. To prevent further unsettling, we can also do our part by electing government officials that will prioritize the welfare of the Indigenous community. It is our responsibility to make amends for past and the actions taken from this building. \n\nWord Count: 370\n","opacity":null,"text":"Funding the Indigenous Communities - Luke Chow ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.423884,-75.700106],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679896426818312,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"9d95f859-4f2b-40cb-8e3a-b84681301e26","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"4c3b387c-4b65-4756-a7a7-205fb167c4af","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"7389b141-ef19-4a1a-9e09-53d7ce0a418c","isCollapsed":null,"description":null,"opacity":null,"text":"Six Nations 40","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[43.051111,-80.1225],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679896584486966,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"d9481cd6-9594-493c-90af-e7104397842b","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"7389b141-ef19-4a1a-9e09-53d7ce0a418c","isCollapsed":null,"description":"By: Jennifer Schmitt\nTheme: Resistance\nMy plot point is the reserve of Six Nations of the Grand River Territory. This reserve is located along the banks of the Grand River and is the most populous First Nation in Canada that includes all six Haudenosaunee nations. It is located near the city of Brantford, ON. The case study of the Six Nations of the Grand River Territory in Ontario, Canada, and their response to the COVID-19 pandemic, serves as a powerful example of indigenous resistance, showcasing their innovative approach to public health and community-based decision-making, and highlighting their ongoing struggle to assert their sovereignty and protect their people's health despite historical and ongoing colonisation. \nSix Nations showed remarkable self-determination and resistance when they took charge of their own Covid-19 community plan. Early on in the pandemic Six Nations tried to limit the spread by “articulating and enforcing rules on who can enter their communities, often implementing far stricter measures than those enacted by local municipalities, such as closures and checkpoints” (Richardson & Crawford, 2020, p. E1100). These road blocks and closures were often at odds with public opinion, since Six Nations was often visited as a recreational destination for the residents of nearby Brantford and Toronto Ontario, and also because these measures were beyond the mandate of the provincial health orders. Later on, Six Nations continued on their independent path of community focused public health, when testing and vaccinations became hot topics. It was noted that that although testing rates among indigenous people were comparable to the general population, vaccination rates of indigenous peoples were markedly lower (Smylie et. al, 2022, p.1022). They attributed this to reduced accessibility of the vaccines, and a general mistrust of the health system because of a history of systemic racism, oppression and genocide. To combat this, the Six Nations Band Council launched numerous initiatives including a community health bus to make vaccines more accessible, and brought in experts to speak and take questions from the community during council meetings, and community zoom meetings (Graf, 2022). This allowed the residents to have more convenient access to vaccines in a widespread community, and created a safe, more culturally appropriate arena to have their concerns addressed with people they knew and respected. With decisive actions at the start of the pandemic, and a continued commitment to finding a more indigenous centred approach to public health, the Six Nations resisted and improved upon the established provincial Covid-19 plan. This highlighted the importance of recognizing and respecting Indigenous culture, and self-determination in addressing public health crises.\nIt is imperative that we understand and acknowledge their resistance to the patriarchal provincial health orders, in order to understand Canada, as it challenges harmful misconceptions about Indigenous peoples as vulnerable and passive victims. This case study highlights their ongoing struggles with historical and ongoing colonisation and underscores the importance of supporting Indigenous-led responses to public health crises and promoting Indigenous self-determination and sovereignty.\n\nBibliography:\nGraf, C. (2022, Jan 18). Six Nations plan new COVID strategy, as new COVID deaths \nhit hard. Windspeaker.com https://windspeaker.com/news/windspeaker-news/six-nations-plan-new-covid-strategy-new-covid-deaths-hit-hard\nRichardson, L., & Crawford, A. (2020). COVID-19 and the decolonization of Indigenous\npublic health. Canadian Medical Association Journal (CMAJ), 192(38), E1100. \nhttps://doi.org/10.1503/cmaj.200852\nSmylie, J., McConkey, S., Rachlis, B., Avery, L., Mecredy, G., Brar, R., Bourgeois, C.,\nDokis, B., Vandevenne, S., & Rotondi, M. A. (2022). Uncovering SARS-COV-2\nvaccine uptake and COVID-19 impacts among First Nations, Inuit and Métis\nPeoples living in Toronto and London, Ontario. Canadian Medical Association\nJournal (CMAJ), 194(29), E1018–E1026. https://doi.org/10.1503/cmaj.212147\n(word count 485)","opacity":null,"text":"Six Nations and Covid-19 ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[43.053268,-80.12253],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679896646256160,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"93386ce2-00bd-4261-af8c-b45b78b683a8","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680499681000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"59a9e89f-c4b5-49d0-a87a-265186525a57","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e7e37bb2-87de-4875-b76e-25f42555e04d","isCollapsed":null,"description":"Theme: Resilience \n\nOn December 15, 2015 at 12:30pm, the Truth and Reconciliation Commission of Canada released their final report of its 94 Calls to Action at the Shaw Convention Centre in Ottawa, marking the conclusion of six years of research, in a highly symbolic and emotionally charged event. These Calls to Action are a step towards accountability by the government and help work towards acknowledging and addressing the ongoing impact of residential schools on survivors and their families. The TRC Calls to Action exhibit the Indigenous community’s resilience towards reconciliation as this community continues to fight for equality and equity within Canada. It is vital for Canada to be committed to preserving and participating in Indigenous culture. In addition to maintaining and expanding many significant cultural components within our nation, it displays Indigenous strength. This final release of the TRC Calls to Action, outlines specific actions that the government may take to help work towards reconciliation in Canada, however, these Calls are simply suggestions which hold no power in law to become completed. According to the final report from the Truth and Reconciliation Commission, which labeled the practice of forced assimilation \"a cultural genocide,\" more than 3,200 aboriginal children attending Canada's infamous Indian residential schools died and were frequently buried in unmarked graves. The Canadian Governments’ progress in completing these Calls is slow, with only 13 of 94 being completed within seven years. A significant step was made in the House of Commons when NDP MP Leah Gazan asked for the federal government to declare the history of Canada's Indian Residential Schools as genocide in the aftermath of the discovery of unmarked graves of Indigenous children upon locations of former residential schools. There was unanimity in favour of the proposition. The 30th of September has been declared a National Day for Truth and Reconciliation. But, the government's sluggish pace in responding to these Calls conveys to Indigenous communities that it is not a main priority. Indigenous peoples in Canada have fought for reconciliation and still do, displaying their resilience in the midst of adversity. Indigenous peoples have endured horrific suffering at the hands of colonizers in the past, yet they have persevered and have continued to showcase their unique culture. The TRC's calls to action must be fulfilled, and reconciliation efforts must continue. This is Canada's duty and obligation to the Indigenous community. With strength, the Indigenous community courageously speaks up and fights for equity on all levels, demonstrating its power in the face of opposition by urging that these calls be addressed. \n\nWord Count: 423\n\nReferences:\n\nTruth and Reconciliation Commission final report released. (2015, December 15). RCI | English. https://www.rcinet.ca/en/2015/12/15/truth-and-reconciliation-commission-final-report-released/ \n\nWentzell, S., & Stephen Wentzell, M. B. (2023, January 26). Only 13 T&R Calls to Action achieved over seven years: report. rabble.ca. https://rabble.ca/indigenous/only-13-tr-calls-to-action-achieved-over-seven-years-report/ \n\n94 ways to redress the legacy of residential schools and advance reconciliation | CBC News. (n.d.). CBC. https://www.cbc.ca/news/politics/truth-and-reconciliation-94-calls-to-action-1.3362258 \n","opacity":null,"text":"Shaw Convention Centre- Release of TRC Calls To Action Final Report - Cassandra Watson","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.424568,-75.690741],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679946345457114,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"dbbd1e8f-de84-47f9-9e63-8ea7d115e50e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"b14d6b4b-e59a-4ba3-8930-26ec140b8f79","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"6117d721-67d6-48c9-a974-875e3ee5d01e","isCollapsed":null,"description":"The location of the Olympic cauldron is a famous symbol for the Vancouver Olympics in 2010. While the symbol was portrayed very positively largely in news coverage, the area is an important location to show Indigenous resistance to the Colonial government of Vancouver and their decision to host the games with no approval from the traditional people of the country. This land was taken from Indigenous communities with illegal treaties and has been held by the government of Canada. \n\nDowntown Vancouver and the Olympic village are held on areas that housed Indigenous people for generations before any European settlers landed there. Indigenous people resisted the hosting of the Olympic games on their unceded traditional land. The resistance and efforts for inclusion were seen in the ceremonies of the Olympic games, although many Indigenous people did not consent to hosting the games or having their culture consumed by so many non-Indigenous settler tourists. \n\nAn organized nonviolent protest titled, \"No Olympics on Stolen Land\" was seen at the Olympic torch relay and made the Vancouver Olympic committee find an alternative route. Four Nations leaders worked to ensure they were included in the decision making process. Organized groups as well as passionate individual efforts of resistance were shown toward the Colonial government during after Vancouver hosted the Olympic games in 2010.\n\nSettler tourism increased without a full acknowledge of guilt or the true history of the country. Indigenous people resisted that the hosting of the games could be done without consulting their leaders. The leaders should have inclusion in the ceremonies, but also should have been consulted during the decision to accept or not accept the hosting status. If consent was given and Indigenous people could have shown the international audience their ownership and their relationship to their traditional territories, then a full picture could have been created. The denial of wrong doings and the amount of money that was spent on an area that has so much suffering and has a history of mistreating people is an act of violence on Indigneous people. \n\n\nWorks Cited\n\nBaloy, N. J. K. (2016). Our Home(s) and/on Native Land: Spectacular Re-Visions and Refusals at Vancouver’s 2010 Winter Olympic Games. Streetnotes (Sacramento, Calif.), 25. https://doi.org/10.5070/S5251029726\nBourgeois, R. (2009). Deceptive inclusion: The 2010 vancouver olympics and violence against first nations people. Canadian Woman Studies, 27(2), 39-44. Retrieved from http://proxy.lib.sfu.ca/login?url=https://www.proquest.com/scholarly-journals/deceptive-inclusion-2010-vancouver-olympics/docview/217442225/se-2\nDusanek, T. (n.d.). Canada First Nations Challenge Government over stolen land (vancouver olympics) 2010. Canada first nations challenge government over stolen land (Vancouver Olympics) 2010 | Global Nonviolent Action Database. Retrieved February 16, 2023, from https://nvdatabase.swarthmore.edu/content/canada-first-nations-challenge-government-over-stolen-land-vancouver-olympics-2010 \nIoc. (2023, February 16). First Nations stand tall as shining example of Vancouver 2010 Legacy - Olympic News. International Olympic Committee. Retrieved February 16, 2023, from https://olympics.com/ioc/news/first-nations-stand-tall-as-shining-example-of-vancouver-2010-legacy/ \nKaste, M. (2010, February 12). Olympics met with mixed emotions by First Nations. NPR. Retrieved February 16, 2023, from https://www.npr.org/2010/02/12/123603649/olympics-met-with-mixed-emotions-by-first-nations \nRhhr. (2010, July 25). No Olympics on stolen native land. The Revolutionary Hip-Hop Report. Retrieved March 27, 2023, from https://rhhr.wordpress.com/2010/07/25/no-olympics-on-stolen-native-land/ \n\n","opacity":null,"text":"Olympic Cauldron - Resistance","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.289653,-123.117916],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679942439017211,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"703106ad-772a-407d-9d39-ebb116b52c52","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"4085a9f9-2697-408d-9198-07d3a5851048","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"bb633dd8-e0bb-4565-8e7f-1afa9bb1759a","isCollapsed":null,"description":"Theme - Resilience \nWord Count: 382\nThe Head-Smashed-In Buffalo Jump is an excellent example of Indigenous resilience because it highlights the ingenuity and resourcefulness of Indigenous peoples in utilizing natural resources to accomplish their goals, such as providing food, clothing, and tools for their communities. The Métis buffalo hunt was an excellent example of Indigenous resilience and sustainability in the face of settler colonialism which the Métis and other Indigenous peoples have recognized as a keystone of their culture. Through this communal effort, the Indigenous people could not only survive but thrive in their environment, showcasing resilience in adapting and innovating as needed while providing them with a stable food source and economic opportunities (DeCosse, 2017). Additionally, the fact that Head-Smashed-In remains a sacred site for Indigenous peoples today shows their continued connection to and respect for their cultural heritage and traditions.\n\nThe Head-Smashed-In Buffalo Jump is also an example of the lasting impacts of colonialism and displacement. Despite facing forced relocation and cultural destruction, Indigenous peoples have maintained their resilience by preserving their traditions and promoting an understanding of their histories. The Buffalo Jump is located in southern Alberta, Canada, and serves as an important reminder of the Indigenous peoples' stewardship of the land and their historical adaptations to challenging environmental conditions. Therefore, the Head-Smashed-In Buffalo Jump is a testament to Indigenous resilience in adapting to their surroundings and preserving their cultural heritage despite centuries of oppression and marginalization. \n\nThis example of Indigenous resilience stands as an affirmation of their deep-rooted connection to the land and their ability to persevere in the face of adversity. The buffalo hunt required careful planning, cooperation, and leadership all skills that were passed down through generations of Indigenous peoples (Cozzens, 1874). By continuing to honour their ancestors' teachings and maintaining an active connection with the land, Indigenous peoples can persevere through challenging conditions while preserving a rich cultural heritage that extends back for thousands of years. In conclusion, the Head-Smashed-In Buffalo Jump serves as a powerful testament to Indigenous peoples' resilience and persistence in adapting to their environment while preserving their cultural heritage. It is an essential example of the Indigenous peoples' stewardship of the land and their ability to innovate as needed, showcasing how they have managed to maintain their traditions and cultural identity despite centuries of colonization and displacement.\n\nReferences\nDeCosse, J. (2017, June 1). Rooted in resilience. Rooted in Resilience - Canada's History. Retrieved March 4, 2023, from https://www.canadashistory.ca/explore/first-nations-inuit-metis/rooted-in-resilience \nSamuel Woodworth Cozzens. (1874). MY FIRST BUFFALO HUNT. The Youth's Companion (1827-1929), 47(14), 107.","opacity":null,"text":"Head-Smashed-In Buffalo Jump- Matthew Brown","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.749444,-113.625],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679944058093368,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"9fbc910e-6a6c-4819-9100-595ba4ae3329","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"bab9658c-c5b8-4e01-b2bb-2fcd1178aacf","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"aa24db8a-9301-4dc0-be2c-d31ed432b308","isCollapsed":null,"description":null,"opacity":null,"text":"282 Somerset Street West","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.416332,-75.693372],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679944763662271,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680762335000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"939e5ccf-8384-43e2-871e-ccd4ebccf0b0","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"aa24db8a-9301-4dc0-be2c-d31ed432b308","isCollapsed":null,"description":"Emma Thomas\n\nTheme: Resilence\n\nDescription: \n While healthcare in Canada allows anyone to recieve it, Indigenous peoples lack to recieve the same treatement compared to everyone else. A lot of Indigenous peoples avoid healthcare all together to escape being treated poorly and not taken seriously. My chosen case study COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories” (2020) was reported at the Royal Society of Canada in Ottawa on the traditional and unceded territory of the Algonquin Nation. Moreover it exemplifies that Indigenous health and wellness reflects an interrelationship between humans and the natural world to which their relationships are key to survival, strength, and living well (para. 3). While Canadian healthcare has treated Indigenous peoples unequally, Indigenous peoples have shown great amounts of resilience by continuously fighting for their health and wellness during COVID-19. \n\nWhile this case study was reported in Ottawa, every Indigenous, Métis and Aboriginal people are effected by the health care system in Canada and COVID-19 brought out a lot more inequalities, discrimination, and racism towards these groups. \n\nThe picture I included with this plot point was the one came with my case study. The artist Laney, is Dene (Chipewyan) and Métis from Deninu K’ue in what is now the Northwest Territories. She created this are to represent how during COVID-19 she was able to go back and live in her community she grew up in, Deninu K’ue. During this time she said how fortunate she was to be able\nto reconnect with her family, both human and non-human. She witnessed the lack of emergency medical transportation, high rates of comorbidity, and a large elder population. \n\nWhile inequality has always been around for Indigenous peoples, the pandemic enhanced these inequalities and made them more apparent to society. In the article by Somos (2021), she addresses the fact that “the systemic health, racial and social inequalities Indigenous communities were facing before COVID-19 has only been magnified during the pandemic…placing them at high risk” (para. 8). She continues that COVID-19 is bringing out “the racism within the healthcare system’ (para. 18). Canadian health care creates divide between different classes and separating the minority. \n\nIn conclusions Indigenous peoples have continuously fought through biased opinions of their culture, suffered through racism and discrimination, and have maintained their health and wellness through COVID-19. The case study I chose explained the problem of Indigenous inequality during the pandemic. This report has shown resilience due to Indigenous people having to continuously fight for their health and wellness while being treated unequally by Canadian health care. \n\nReferences:\nCovid-19 and Indigenous Health and Wellness: Our Strength is in our stories. COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories | The Royal Society of Canada. (n.d.). Retrieved March 5, 2023, from https://rsc-src.ca/en/research-and-reports/covid-19-policy-briefing/indigenous-health-and-wellness/covid-19-and-indigenous \n\nSomos, C. (2021, January 25). A year later, indigenous communities are fighting twin crises: Covid-19 and Inequality. Coronavirus. Retrieved February 15, 2023, from https://www.ctvnews.ca/health/coronavirus/a-year-later-indigenous-communities-are-fighting-twin-crises-covid-19-and-inequality-1.5280843\n\nword count: 493\n\n\n","opacity":null,"text":"Algonquin Nation\nThe Royal Society of Canada","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.416499,-75.693473],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679944797655897,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"3f8bb87b-87db-4862-acbf-2db4cfdd13f4","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"29518e6d-bf8a-4e73-bb52-1545a15a794a","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"eca264d0-6ff5-4319-80cc-57aaff20bc49","isCollapsed":null,"description":"The Neskantaga First Nation is an Indigenous community in northern Ontario that was issued its first boil-water advisory in 1995. While many other communities have experienced a lack of clean water, Neskantaga First Nation has had the longest boil-water advisory, spanning over 28 years. This case serves as an example of how Indigenous groups have displayed resilience despite the negligence demonstrated by the Canadian government throughout Canada’s history of colonization. \n\nClean, running water is considered a basic human right for the majority of Canadians. In 1876, the government of Canada introduced the Indian Act, which outlined that it is the federal government’s responsibility to build and maintain infrastructure on First Nation reserves. However, the federal government has neglected and underfunded these communities. Additionally, the Canadian government has been negligent in taking responsibility for industrial accidents caused by corporations which have harmed water sources. The Neskantaga First Nation has never received the attention from the federal government required to remedy the water crisis. It is estimated that Ontario, where Neskantaga First Nation is located, has a $2 billion deficit when it comes to water and wastewater treatment plants. Thus, this case study shows how the Neskantaga community has displayed resilience while the federal government continues to neglect them and deny them a basic human right.\n\nThe Neskantaga water crisis is not an isolated incident; this is a problem that affects many Indigenous communities all over Canada. It is clear that Indigenous communities do not experience the same level of protection against water contamination as the rest of Canada. For too long, Indigenous communities have been subjected to discriminatory policies that have resulted in adverse effects. According to members of the Neskantaga community, they feel as though they are treated like second-class citizens (see the image). Despite challenges, the Neskantaga community has engaged in activism, urging the federal government to take action and address the crisis. The community has shown that even when it feels like no one is listening, it is possible to persevere and make progress toward achieving equity for their community, demonstrating resilience. \n\nOverall, the Neskantaga First Nation perseveres through conditions other Canadian communities do not typically think about having to endure. By advocating for their communities through activism, and spreading awareness about the injustices they experience on a day-to-day basis, the Neskantaga First Nation and communities alike display extraordinary resilience. \n\nWord count: 392\n\nSource: Russell, A. (2020, December 22). Former Neskantaga contractor accused of cutting corners in other First Nations. Global News. Retrieved March 27, 2023, from https://globalnews.ca/news/7530824/neskantaga-water-crisis-kcl/ \n\nAuthor: Meghann Rupert\n","opacity":null,"text":"Neskantaga First Nation, Meghann Rupert, Resilience","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.2028,-88.01949],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679948208940444,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"597f4d6d-a385-44a6-9a54-e271ceaabdcb","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"8cb3dc5a-0a2e-40f4-bd15-6a71391f20c4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5afdfd1c-2066-4508-91ab-2f1453770d90","isCollapsed":null,"description":"By Taylor Ruest\nTheme: Resilience\n\nInuit-led Isuma productions, based out of Igloolik, Nunavut, is paving the way for Indigenous voices to be recognized in Canadian media through movies, documentaries, children’s shows, and current affairs programming. While the media typically perpetuates ongoing colonization and discriminatory attitudes towards Inuit, Inuit-led non-profit Isuma Productions accurately depicts Inuit perspectives to preserve culture, contribute to “meaningful reconciliation with Indigenous Peoples” (Uvagut, 2023, p. 11) and demonstrate Inuit resilience in the Canadian Arctic.\n\nIgloolik is a place where resilience is present, and one reason is due to the creation of Isuma Productions which supports Inuit sovereignty and political autonomy (Uvagut, 2023) all while “[increasing] economic self-sufficiency” (Huhndorf, 2003, p. 823). Hiring Inuit from local communities “stimulates the growth of the Inuit product sector, creating new professional jobs rooted in language and culture” (Uvagut, 2023, p. 8). The content produced requires traditional knowledge sharing and the “[revival of] relationships between generations and skills that had nearly been abandoned” (Ginsburg, 2003, p. 829) such as building kayaks, sewing traditional clothing and sharing history through stories of the land. Inuit in Igloolik and surrounding communities counter erasure and assimilation by sharing their perspectives and language through film and television programs.\n\nAll of Isuma’s films are in Inuktut with English subtitles and the company is Canada’s “first and only national service offered in an Indigenous language” (Uvagut, 2023, p. 5). Sharing content in an Indigenous language shifts the power dynamic from colonizers to Inuit as it centralizes Inuit “society and culture independently, rather than solely in terms of its relationship to the West” (Huhndorf, 2003, p. 824). This is part of a long overdue effort to “turn the tables on the historical trajectory of power relations embedded in…the documentation of Inuit over the last century” (Ginsburg, 2003, p. 829), demonstrating the magnitude of Inuit resilience in Igloolik and the positive impact of accurate representation in media and the inclusion of Indigenous languages. \n\nSeeing accurate representations of Inuit life in the media benefits all generations. Through media, youth are able to “[conceptualize] Inuit identity in a manner that…provides a sense of continuity with the past” (Huhndorf, 2003, p. 825). Connecting the past to the present through cultural knowledge “shows youth that a living past, means a living future” (Ginsburg, 2003, p. 828), strengthening younger generations' cultural identity and sense of self. This is significant as “young Inuit have the highest suicide rate in Canada, seven times the national average” (Ginsburg, 2003, p. 828), a statistic that Inuit-centered media could reduce through creating space for expression, representation and strengthened cultural identity (Uvagut, 2023, p. 13). Inuit made media counters the dominant and incomplete narrative that perpetuates ongoing colonization through misinformation, stereotypes and discriminatory attitudes. Isuma creates an opportunity for settlers and First Peoples across Canada to understand and celebrate Inuit ways of life through meaningful stories captured throughout Nunavut.\n\nIgloolik’s Isuma Productions connects with Call to Action 85: “We call upon the Aboriginal Peoples Television Network… to support reconciliation, including but not limited to [continuing] to develop media initiatives that inform and educate the Canadian public, and connect Aboriginal and non-Aboriginal Canadians” (Truth and Reconciliation Commision of Canada, 2012). Isuma creates an opportunity for viewers to understand Inuit ways of life and to meaningfully engage in reconciliation through the revival and preservation of culture in the media.\n\nWord count: 489\n\nReferences:\n Inuit Art Foundation. (2019, August 12). From an Inuk point of view: Behind the camera with Isuma. Inuit Art Foundation. Retrieved March 27, 2023, from https://www.inuitartfoundation.org/iaq-online/behind-the-camera-with-isuma \nGinsburg, F. (2003). \"Atanarjuat\" Off-Screen: From \"Media Reservations\" to the World Stage. American Anthropologist, 105(4), 827–831. https://doi.org/10.1525/aa.2003.105.4.827\n Huhndorf, S. (2003). \"Atanarjuat, the Fast Runner\": Culture, History, and Politics in Inuit Media. American Anthropologist, 105(4), 822–826. https://doi.org/10.1525/aa.2003.105.4.822\nTruth and Reconciliation Commission of Canada. (2012). Calls to Action. Retrieved March 27, 2023, from https://www2.gov.bc.ca/assets/gov/british-columbians-our-governments/indigenous-people/aboriginal-peoples-documents/calls_to_action_english2.pdf \nUvagut. (2023). PDF. Supplementary Brief. Uvagut TV. \"C:\\Users\\tkrue\\OneDrive\\Desktop\\Inuit Resilience\\UPDATE - Doc3-Appendix 1-Uvagut Supplementary Brief_02.09.2023.pdf\"","opacity":null,"text":"Preservation and Revival of Inuit Culture, Language and Perspectives through Media","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[69.378513,-81.799437],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679948770393201,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"cf58b717-77c5-4b70-891e-d8cc1b886b37","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"5df21767-6586-43ff-a86a-76051cc09667","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"367a77b1-1530-488e-b879-c07822e90cc6","isCollapsed":null,"description":"Theme: Resistance\n\nThe case study I have decided to research on was about a group called the Tiny House Warriors founded by Kanahus Manuel. The Tiny House Warriors live in Secwepemc territory, in the interior of British Columbia. The place I have pinpointed on this map is a village called Valemount, this is significant because it’s in Secwepemc territory and the pipeline goes through this village meaning construction will be done around this village and man camps will be set up along their land. My chosen case study exemplifies Resistance because the tiny house warriors show incredible resistance through their protesting and activism, which stand up to colonial systems of accumulation by dispossession and capitalistic greed. \n\nKinder Morgan’s Trans Mountain Pipeline will be entering 518 km of unceded Secwepemc territory. The Tiny House Warriors method of resistance is to build tiny homes and place them along the route of the Trans Mountain Pipeline. These houses are not only a display of resistance but also a place of protection for when the indigenous community is under fire with man camps, but also for families facing a housing crisis which is a great way to kill two birds with one stone (Richards, 2022). Not only do the Tiny House Warriors use houses as a way to resist but also through their movements to resist assimilation and genocide by colonialism. Firstly we need to understand that man camps are a substantial threat to indigenous women. Many man camps have evidence linked to murdered and missing indigenous women and the Secwepemc peoples and Tiny House Warriors refuse to let this continue (Linnitt, 2020). The Tiny House Warriors have displayed red dresses along the fences of man camps to symbolize the innocent souls that have been taken from their families and land. They display these dresses as a way to show that they will not let their names be forgotten and continue to show the genocide happening in Secwepemc territory and many other places like the highway of tears in BC. For decades the government has been trying to assimilate all indigenous communities to strip their culture and land away. The Secwepemc people have fought tirelessly to fight colonial greed, assimilation, unsettling, and more. One way the Secwepemc people distinguish themselves is by wearing traditional facial tattoos. These tattoos help them stand out more and less likely to be assimilated. The Tiny House Warriors are also fighting against the effects of the pipeline like its increasing gas emissions and oil into the ocean. The art murals on the houses show animals like orcas and salmon that will be affected by the pipelines effect which I thought to be wonderfully creative that brings a huge meaning to what they stand for. The Tiny House Warriors have used many tactics to go against colonialism and re-claim their rights to their land which is why this case shows a huge theme of resistance. \n\n483 words.\n\nsources: \n\nLinnitt, C. (2020). B.C failed to consider links between ‘man camps,’ violence against Indigenous women, Wet’suwet’en argue. The Narwhal. https://thenarwhal.ca/b-c-failed-to-consider-links-between-man-camps-violence-against-indigenous-women-wetsuweten-argue/\n\nRichards, K. S. (2022). Tiny Houses, treesits, and housing on the front lines of the TMX pipeline resistance. Canadian Theatre Review, 191, 38–45. https://doi.org/10.3138/ctr.191.006 \n\nSandals, L. (2017). Tiny House Art [photograph]. Canadianart. https://canadianart.ca/news/tiny-art-houses-stand-up-to-pipelines/ \n \nAuthor: Karitzza Rojas","opacity":null,"text":"Unceded Secwepemc Territory - Karitzza Rojas","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.824558,-119.274866],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679950754783393,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e5befad1-89a8-488f-b9d6-69a3c0c19ba0","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"65be4653-1aa6-465e-a8be-455c80344ca6","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"4f66b48e-c199-429e-9dac-35ab532123f5","isCollapsed":null,"description":"Location: Roseland Theatre\nName: Ekum Sarai\nTheme: Resistance\n\nViola Desmond is one of Canada’s most important figures who helped create change towards a more equal Canada. Her resistance to racial abuse helped inspire a new wave to eliminate racial discrimination in Canada. To understand how and why she decided to become a civil activist to resist racial discrimination, we must go to the location that jumpstarted the whole movement. \n\nTo give some background information, Viola was driving in New Glasgow, Nova Scotia before her car broke down. She decided to watch a movie to pass some time, while her car was getting repaired at mechanic shop nearby. The name of this theatre was Roseland Theatre, which still exists today in New Glasgow. Upon reaching the theatre and in the process buying a ticket she requested a floor seat, which was only allowed for white patrons. The cashier had said, “I’m sorry but I’m not permitted to sell downstairs tickets to you people” (Bingham, 2013). Viola knew that she referred to her skin colour but proceeded to go sit downstairs anyway with a balcony ticket (Bingham, 2013). There, she was confronted by staff members to leave her seat, but she refused. Police were called, who then dragged her out the theatre, receiving injuries to her hip and knee in the process, and had spent the night in a jail cell (Bingham, 2013). She was later charged with tax fraud because of the different tax charges to a balcony compared to a floor seat, which was only a one cent different (Bingham, 2013). She then lost her case and her appeal in the Supreme Court of Canada before decided to use her voice to fight against racial discrimination. \n\nThe theatre in which this event took place, the Roseland Theatre, still stands today in New Glasgow, Nova Scotia. The Roseland Theatre has transformed over its long history. It has gone from a place of celebration of the arts, to a nightclub called the Roseland Cabaret, to office space (Yellow Place, n.d.), and now it serves as a custom automotive shop (Lundy, 2023). The one thing that has never faded from the theatre is the rippling effects it created in the civil movement resistance against racial discrimination; and the memory of Viola Desmond being treated unfairly because of the colour of her skin. \n\nToday, the former theatre, in conjunction as an automotive shop, stands as a monument to showcase the efforts of Viola Desmond’s resistance against racial discrimination. The exterior of the building features colourful panels of artwork commemorating Viola Desmond (Lundy, 2023). The artwork was chosen after nearly 500 submissions of what the exterior wall would look like (Lundy, 2023). A plaque was also recently added outside of the former theatre by Parks Canada and Historic Sites and Monuments Board of Canada, giving more context to the history of Roseland Theatre (Byard, 2022). This theatre will always represent an important symbol of resistance in Canadian history, and Viola’s efforts to eliminate racial discrimination will stand forever. \nWords: 476 \n\nBibliography: \nBingham, R. (2013, January 27). Viola desmond. The Canadian Encyclopedia. Retrieved March 27, 2023, from https://www.thecanadianencyclopedia.ca/en/article/viola-desmond \n\nByard, M. (2022, August 13). Plaque honouring Viola Desmond unveiled outside former Roseland Theatre in New Glasgow. Halifax Examiner. Retrieved March 27, 2023, from https://www.halifaxexaminer.ca/black-nova-scotia/plaque-honouring-viola-desmond-unveiled-outside-former-roseland-theatre-in-new-glasgow/ \n\nLundy, T. (2023, February 1). 75 years after Viola Desmond's stand against segregation, former theatre honours her legacy. Canadian Geographic. Retrieved March 27, 2023, from https://canadiangeographic.ca/articles/75-years-after-viola-desmonds-stand-against-segregation-former-theatre-honours-her-legacy/ \n\nYellow Place. (n.d.). Roseland Theatre (Nova Scotia) - New Glasgow, Canada. Yellow Place. Retrieved March 27, 2023, from https://yellow.place/en/roseland-theatre-nova-scotia-new-glasgow-ns-canada \n\nImage Source: \nLundy, T. (2023, February 1). 75 years after Viola Desmond's stand against segregation, former theatre honours her legacy. Canadian Geographic. Retrieved March 27, 2023, from https://canadiangeographic.ca/articles/75-years-after-viola-desmonds-stand-against-segregation-former-theatre-honours-her-legacy/ \n","opacity":null,"text":"Roseland Theatre - Ekum Sarai","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.586501,-62.645439],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679952236556671,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"673055ad-548c-44ac-a535-1600892569bb","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"2d58ea0d-2a2f-4dc7-8c2d-6cb0cc32e109","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"35f6bdf6-69d5-41a0-954b-acb05bf26552","isCollapsed":null,"description":"Theme: Unsettling\n\nMy case study addresses the importance of Canada moving towards \"unsettling\" school curriculums and how this approach will assist Indigenous kids in achieving higher academic performance. I have chosen to pinpoint the British Columbia Ministry of Education, which is responsible for setting the curriculum requirements. The case itself surrounds the Social Justice Centre as it spreads awareness of the injustice Indigenous students face. Indigenous children were forbidden from speaking in their native languages or studying their history in residential schools, resulting in a Westernized educational experience that is still prominent in schools and the cornerstone of basic schooling programmes. The notion of \"unsettling\" referred to the inappropriate dominance of Western knowledge imposed on Indigenous peoples, which resulted in a major disruption to Indigenous communities' lands and traditions, leading to the marginalization of Indigenous peoples within settler society. Therefore, it is critical for British Columbia to analyze how success may differ for students from different backgrounds compared to the existing system. In colonial education, standardized testing provides a degree of knowledge, but the assessments will change by progressively modifying the system to include Indigenous students and perspectives. \n\nFurthermore, by bringing Indigenous history into our educational system, we address the detrimental repercussions on Indigenous populations that have resulted from experiences like residential schools and Indian reserves. By publicly acknowledging the \"cultural genocide\" that occurred, we can guarantee that history does not repeat itself by eradicating these negative sentiments about Indigenous people stemming from misinformation (Juutilainen et al., 2014, p. 2). While Canada must be trying to unsettle learning for future generations, many instructors are unsure how to begin integrating the learnings into their curriculum. Even if the instructors want to, they do not want to be rude in their endeavours. As a result, the school systems are not offering appropriate opportunities for teachers to learn how to incorporate Indigenous principles into their classrooms. As the Social Justice Centre points out, the various contradicting \"Calls to Action\" in the Truth and Reconciliation Commission indicate that incorporating more Indigenous learning into schools may be less of a priority than the Canadian government intends. The \"Calls to Action\" completely disregard demands put by Indigenous communities for separation and sovereignty over themselves, as the government continues to sustain colonial forces of power to please settlers and maintain the public persona of concern for Indigenous cultures. The initiative emphasizes how critical it is to decolonize or unsettle the education system to reverse the spread of neglect against Indigenous peoples. \n\nIt is important to note the positive direction the British Columbia school system is trying to take. The video linked outlines the new high school requirements for students to complete “Indigenous-focused coursework” prior to graduation (ProvinceofBC). Proper changes occur only when unsettling is given a higher priority in education.\n\nWord Count: 459\n\nWorks Cited:\n\nDecolonizing education in Canada — the social justice centre. (n.d.). The Social Justice Centre. Retrieved February 19, 2023, from https://www.thesocialjusticecentre.org/decolonize\n\nJuutilainen, S. A., Miller, R., Heikkilä, L., & Rautio, A. (2014). Structural racism and indigenous health: What indigenous perspectives of residential school and boarding school tell us? A case study of canada and finland. International Indigenous Policy Journal, 5(3). https://doi.org/10.18584/iipj.2014.5.3.3.\n\nProvinceofBC. (2022). BC’s Indigenous-focused Graduation Requirement – Advancing reconciliation through education [Video]. In YouTube. https://www.youtube.com/watch?v=XMrFJE5_2uk \n\n","opacity":null,"text":"British Columbia Ministry of Education - Jovene Samra","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.427268,-123.360068],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1679975948333092,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488084000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"9d45a31b-37e3-4c95-8eb6-46553436a9e1","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"92051492-1189-4423-aa27-c16c7ccacf8a","isCollapsed":null,"description":"Theme: Resilience \nAuthor: Bailey Hunniford\n\nMy plot point is the headquarters for the Full Circle First Nations Performance organization. Full Circle First Nations Performance is an example of resilience as they have continued to share Indigenous art and stories by Indigenous peoples. Contemporary Indigenous art and performance is a way for Indigenous people to connect with their culture, land, community, and pass down traditions. The sharing of these performance with settlers has also further aided in understanding the history of Canada and current settler and Indigenous relations. \n\nFull Circle First Nations Performance is a non-profit that operates out of what we now know as Vancouver, B.C. and showcases Indigenous art. The founder Margo Kane, who is a Cree and Salteaux women, founded this organization with the vision of creating opportunities for Indigenous artists and engaging with and educating non-Indigenous peoples through Indigenous centered stories, performances, art, and history. Full Circle offers many programs including their annual Talking Stick Festival which showcases Indigenous music, dance, films, theatre, and knowledge sharing. \n\nColonial histories, such as the Indian Act and residential school, have attempted to assimilate and erase Indigenous peoples and cultures, and the implications and structural racism of which continues into the present day. The Indian Act prohibited cultural ceremonies and traditions, including singing and dancing. These ceremonies were a form of expression as well as a way to pass down cultural knowledge and were thus important to Indigenous ways of life. Further, residential schools attempted to assimilate Indigenous children to settler ways of life. These schools were rife with emotional, sexual, and physical abuse and are now viewed for what they really were – an attempted cultural genocide by the Canadian government. Thus, Full Circle First Nations Performance exemplifies resilience by continuing to practice, share, and celebrate Indigenous cultures which the Canadian government has historically tried to extinguish through residential schools and legislation like the Indian Act.\n\nWC: 317\n\nReferences:\nVision, mission statement and objectives of full circle. Full Circle: First Nations Performance. (2022, March 23). Retrieved February 18, 2023, from https://fullcircle.ca/full-circle/about-us/vision/\n\n","opacity":null,"text":"Full Circle First Nations Performance","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.279203,-123.098262],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680289415447245,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"41e6d354-31c6-4e98-ae08-08aa18ff017f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"a88c90c0-8030-449f-9bf1-7d8f6ed0c389","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"30c10e53-dba7-4df3-a923-e0b59ff20780","isCollapsed":null,"description":"The location highlighted in my case study was the Downtown eastside. The Downtown eastside, also known as the DTES, is a neighbourhood in Vancouver with an extremely large homeless population. Many of the people who live in the Downtown eastside are Indigenous, in fact, 31% of the people living there are Indigenous which makes it the neighbourhood with the highest proportion of Indigenous peoples in Vancouver (Indigenous Reporting, 2016). The reason I chose the DTES for my case study is because many of the people living on the streets there have been impacted negatively by the effects of colonisation and have been suffering from intergenerational trauma which would explain the highly disproportionate number of indigenous people who are homeless in Vancouver.\n By late 2024, an eleven-story building will be built in the Downtown eastside which will be designated for affordable homes for the Indigenous communities as well as a space for offices to be used by Indigenous organisations, a healing centre, and a longhouse gathering space (BC Gov News, 2022). This project can be seen as a form of resilience for the Indigenous community. In the building, 59 units will be rental homes and 53 units will be studio, one-bedroom, two-bedroom, and three-bedroom homes to accommodate families with children. Additionally, 21 homes are designed to be accessible for people with physical disabilities. The building will also be the home of multiple services which are designed to cater to the unique needs of Indigenous peoples. These services include a healing centre, which many Indigenous women have reported needing (Benoit, 2003), a traditional long house gathering space for various traditional Indigenous activities and celebrations, and several office spaces for Indigenous organisations (Canada Mortgage and Housing Corporation, 2022). This is an example of resilience because this project will provide an opportunity for Indigenous communities to thrive. According to Melanie Mark, the MLA for Vancouver mount-pleasant, this project will positively transform the lives of Indigenous peoples living in the Downtown eastside (2022). By creating an environment where Indigenous peoples have safe and affordable access to homes and services, more Indigenous peoples can have opportunities to be on their way to living successful and fulfilling lives. \nAnother example of why this project is a form of resilience is because it will promote the revitalisation of Indigenous culture, language, and tradition. Member of Parliament, Taleeb Noormohamed, commented that the project will give the Indigenous communities in the Downtown eastside a “true sense of belonging” and a “place to reflect the teaching and traditions of this land” (2022). \n\nWord count: 421\n\nReferences\n\nBC Gov News. (2022, June 29). More than 100 homes on the way for Downtown Eastside Indigenous Community. More than 100 homes on the way for Downtown Eastside Indigenous community. Retrieved March 11, 2023, from https://news.gov.bc.ca/stories/more-than-100-homes-on-the-way-for-downtown-eastside-indigenous-community\nBenoit, C., Carroll, D., & Chaudhry, M. (2003). In search of a healing place: Aboriginal women in Vancouver's Downtown Eastside. Social Science & Medicine, 56(4), 821–833. https://doi.org/10.1016/s0277-9536(02)00081-3\nCanada Mortgage and Housing Corporation. (2022, June 29). More than 100 homes on the way for Downtown Eastside Indigenous Community. Cision Canada. Retrieved March 11, 2023, from https://www.newswire.ca/news-releases/more-than-100-homes-on-the-way-for-downtown-eastside-indigenous-community-811666580.html\nCommunities. Reporting in Indigenous Communities. (2016, April 5). Retrieved March 11, 2023, from http://indigenousreporting.com/2016/communities/","opacity":null,"text":"Affordable homes for homeless Indigenous peoples","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.281415,-123.103082],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680301475762752,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"f9d07f18-6812-4957-8bea-ce510dbd2066","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"36c798a6-b3c0-4409-8a2a-735f838b5ec7","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c8079039-0020-40e6-955d-63ab06117d6f","isCollapsed":null,"description":"French River Provincial Park gets its name from its mapping and exploration credited to Samuel de Champlain and Etienne Brule; despite this accreditation, the River was originally used by Indigenous Peoples for transport, fishing, hunting in the area, and more. Pukaskwa pits, pictograms, artifacts, and relics from these Peoples can still be found around the River. The Ojibwa actually referred to this as the French River as it brought French missionaries and explorers to their land. The River was also part of the fur trade route in the 18th and part of the 19th century.\n\nI labelled this point as unsettling because it demonstrates both the stealing of Indigenous land and resources as well as the false credit and ownership assigned to Settlers in Canada. Indigenous lands in Canada were and still are stolen from these Peoples, not only stripping them of land and culture but also key resources that are then exploited by Settlers, an unsettling yet consistent theme. The river is called the French River, also giving name to the Provincial Park, despite it holding Indigenous archaeological proof of who truly had rights to this land; the river is named after the French who used it to access and exploit Indigenous Peoples and to expand colonization of Canada, giving further attention and credit to Settlers over Indigenous Peoples. The \"discovery\" of Canada and everything within it by Settlers is an unsettling aspect of Canada's past and present as it discredits those who occupied this land long before Settlers arrived.\n\nThere's also the French River Visitor Centre which displays the French, English, and Indigenous histories of the land, which again is unsettling as it exploits Indigenous Peoples further. Not only is this further exploitation, but it also combines the histories of three groups despite European Settlers discriminating against and attempting to assimilate Indigenous Peoples all throughout Canadian history, presenting the histories together when one group's history has been silenced by the others.\n\nWord count: 323\n\nReferences:\nFirefly Books. (2018, June 26). Explore Canada's First Nations Culture at These 10 Stunning Places. Firefly Books Blog. https://www.fireflybooks.com/blog/explore-canada-s-first-nations-culture-at-these-10-stunning-places\n\nHistory. (n.d.). French River Resorts Association. https://www.frenchriverresorts.com/history/\n\nWinsa, P. (2018, June 16). Mapping Toronto's Indigenous Roots. Toronto Star. https://www.thestar.com/news/insight/2018/06/16/mapping-torontos-indigenous-roots.html","opacity":null,"text":"French River Provincial Park- Brianna Malott","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[46.0148737,-80.584522],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680386079980954,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"02e5e324-cd0c-4a3d-b4d4-fc2f9929c5b0","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680388247000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"0073c9ff-a40f-459a-ab46-d88195dbaa80","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"20386f2a-e717-48b6-8304-be8109fd8353","isCollapsed":null,"description":"CHENRUI ZHANG\nTheme: Resilience\n\nThe Trans Mountain pipeline, which runs from Alberta to British Columbia, has been a source of conflict and controversy for years. The expansion of the pipeline, which would increase the flow of crude oil from Alberta to the West Coast, has been met with opposition from many Indigenous communities, environmental activists, and concerned citizens. However, the resistance to the pipeline can also be seen as an example of resilience, as Indigenous communities and their allies continue to fight for their land and sovereignty.\n\nThe Tiny House Warriors, a group of Indigenous teenage activists, have been at the forefront of the resistance to the Trans Mountain pipeline. They built small houses along the pipeline route as a form of protest, drawing attention to the ways in which the pipeline would violate Indigenous sovereignty and threaten their lands and waterways. The Tiny House Warriors' movement is a creative and defiant response to the ongoing colonization and destruction of Indigenous lands and waters.\n\nResilience is the ability to recover quickly from adversity or difficult situations. In the case of the Trans Mountain pipeline, resilience can be seen in the ways that Indigenous communities and their allies have resisted the pipeline's expansion. The resistance has taken many forms, including protests, blockades, and legal challenges. Despite setbacks and opposition, the movement has persisted, drawing attention to the ways in which Indigenous sovereignty and the environment are under threat from extractive industries.\n\nThe resistance to the Trans Mountain pipeline is also an example of how Indigenous communities are using their traditional knowledge and practices to protect the land and water. For example, the Secwepemc Nation has created the Sacred Water Circle, which brings together Indigenous knowledge keepers and Western scientists to protect the Thompson River watershed. This is a powerful example of how Indigenous communities are taking control of their own environmental management and governance.\n\nOverall, the resistance to the Trans Mountain pipeline is a powerful example of resilience and Indigenous sovereignty. It shows how Indigenous communities and their allies are working together to protect the land and water, and to resist the ongoing colonization and exploitation of their territories. The Tiny House Warriors are just one part of this movement, but they represent a creative and effective response to the threats facing Indigenous lands and waters. Through their actions and their resistance, they are helping to create a more just and sustainable future for all. （400 words）\n\n\n\nWork cited \n16, P. on J., 30, P. on S., & 26, P. on A. (n.d.). Page tinyhousewarriors.com: – our land is home. TINY HOUSE WARRIORS. Retrieved March 10, 2023, from http://www.tinyhousewarriors.com/ \n\nCBC/Radio Canada. (2021, February 22). Indigenous-run tiny house community aims to offer 'protection, security' to Winnipeg's homeless | CBC news. CBCnews. Retrieved March 10, 2023, from https://www.cbc.ca/news/canada/manitoba/tiny-houses-winnipeg-homeless-housing-1.5922442 \n","opacity":null,"text":"Trans Mountain Pipeline","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.655425,-119.193582],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680331624742831,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"9ad7bbb0-c96e-417a-bc49-bb3bf9f74a11","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":false,"id":"4c9e360d-284c-4b8a-95f9-c8a47407a674","hasLongDescription":false,"icon":null,"locked":false,"type":"Path","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"047f2d20-c8b5-4102-8386-19e72055a65d","isCollapsed":null,"description":null,"opacity":null,"text":"","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[[[49.093749,-122.83233],[49.095627,-122.835194],[49.097505,-122.838057],[49.099383,-122.840921],[49.101261,-122.843785],[49.103139,-122.846649],[49.105017,-122.849513],[49.106895,-122.852378],[49.108772,-122.855243],[49.11065,-122.858108],[49.112527,-122.860973],[49.114405,-122.863839],[49.116282,-122.866704],[49.118159,-122.86957],[49.120036,-122.872436],[49.121914,-122.875303],[49.123791,-122.878169],[49.125668,-122.881036],[49.127545,-122.883903],[49.129421,-122.88677],[49.131298,-122.889637],[49.133175,-122.892505],[49.135051,-122.895373],[49.136928,-122.898241],[49.138804,-122.901109],[49.140681,-122.903978],[49.142557,-122.906847],[49.144434,-122.909716],[49.14631,-122.912585],[49.148186,-122.915454],[49.150062,-122.918324],[49.151938,-122.921193],[49.153814,-122.924063],[49.15569,-122.926934],[49.157565,-122.929804],[49.159441,-122.932675],[49.161317,-122.935546],[49.163192,-122.938417],[49.165068,-122.941288],[49.166943,-122.94416],[49.168819,-122.947031],[49.170694,-122.949903],[49.172569,-122.952776],[49.174444,-122.955648],[49.176319,-122.958521],[49.178194,-122.961394],[49.180069,-122.964267],[49.181944,-122.96714],[49.183819,-122.970013],[49.185694,-122.972887],[49.187568,-122.975761],[49.189443,-122.978635],[49.191317,-122.98151],[49.193192,-122.984384],[49.195066,-122.987259],[49.19694,-122.990134],[49.198814,-122.993009],[49.200689,-122.995885],[49.202563,-122.99876],[49.204437,-123.001636],[49.206311,-123.004512],[49.208184,-123.007389],[49.210058,-123.010265],[49.211932,-123.013142],[49.213806,-123.016019],[49.215679,-123.018896],[49.217553,-123.021774],[49.219426,-123.024651],[49.221299,-123.027529],[49.223173,-123.030407],[49.225046,-123.033286],[49.226919,-123.036164],[49.228792,-123.039043],[49.230665,-123.041922],[49.232538,-123.044801],[49.234411,-123.04768],[49.236284,-123.05056],[49.238156,-123.05344],[49.240029,-123.05632],[49.241902,-123.0592],[49.243774,-123.062081],[49.245646,-123.064961],[49.247519,-123.067842],[49.249391,-123.070723],[49.251263,-123.073605],[49.253135,-123.076486],[49.255007,-123.079368],[49.256879,-123.08225],[49.258751,-123.085132],[49.260623,-123.088015],[49.262495,-123.090898],[49.264367,-123.09378],[49.266238,-123.096664],[49.26811,-123.099547],[49.269981,-123.10243],[49.271853,-123.105314],[49.273724,-123.108198],[49.275595,-123.111082],[49.277467,-123.113967],[49.279338,-123.116851]]],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":"FLYING","ordering":1680331599090086,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680382483000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":null,"scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"01b37bd4-bcd3-4a24-b812-74e559297d1d","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"58228794-ffde-458d-814c-327b82dc19e0","isCollapsed":null,"description":" Coastal Gaslink \n Unsettling of the Wetʼsuwetʼen \n in the 21st century\n\nThe regions around Burns Lake have been considered part of the Wetʼsuwetʼen traditions lands and the act of unsettling is occurring as we speak. Unsettling is the act of removing a group of people or altering the territories they use for other purposes that leaves the Indigenous group unable to use the land previously. The construction of the Coastal Gaslink line is destroying hundreds of km of pristine land from Wetʼsuwetʼen territories that will have a natural gas pipeline built through it. There is significant opposition to the project, but the government of BC has pushed through with the project using militarized RCMP units conducting dawn raids on peaceful protestors and the harassment of chief elders according to various media sources.\n\n What makes the case of the coastal Gaslink a modern example of unsettling is that the Wetʼsuwetʼen lands have never been signed for with a treaty with the Canadian or BC government. Therefore their are significant questions as to the legality of whether the BC government can force and allow the construction of a natural gas pipeline through these territories. Despite the concerns of a modern government in BC using the agencies of government to unsettle opposition to the project, their are significant concerns with the entire purpose of this project.\n\nThis pipeline is being built to connect producers of natural gas from the interior with export refineries on the coast. The benefits will not be enjoyed by residents of BC or members of the Wetʼsuwetʼen tribe whose land the project runs through. The needs of business and export revenues are driving this project. The people who happen to live in the way of a business project are inconvenient and to be removed, this project has many parallels with previous projects undertaken for ‘economic development’ that resulted in unsettling many indigenous people such as the construction of the railways across the prairies.\n\nBut this project is to make the export of our natural resources to international markets more efficient. And this comes at a time when we are supposed to be scaling down our carbon footprint. How can anyone possibly justify the environmental costs (to local ecosystems destroyed through construction) and the carbon cost of building and exporting even more fossil fuels? What is the point of passing legislation that is supposed to lower our carbon emissions(that for example, no new constructions in Vancouver can have natural gas as a heat source) when we are exporting natural gas internationally? It doesn't matter if the carbon is burned in Japan or Canada, it still affects the globe and global climate change. To me, this project is another case of government overreach working in close collaboration with big businesses to run rough-shod over the rights and demands of locals who in this case happen to be the Wetʼsuwetʼen whose presence is hindering business. The unsettling of the Wetʼsuwetʼen is still a stain on Canada's reputation that continues well into the 21st century.\nwc - 492","opacity":null,"text":"Wetʼsuwetʼen - Costal GasLink \n - Stephen Anthony","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.3845459,-125.9734146],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680363675402411,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"79a1ab9f-c62e-4eb8-b051-aa538e2ae3f5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680367131000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"52a7900d-12d8-4b89-a64d-b9a6568c5261","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"e8221625-8c44-4479-8fde-151ca2a6ed34","isCollapsed":null,"description":"- Zoe Gammon \nTheme: Resistance \n\nIndigenous knowledge based maps, such as the one that the Musqueam Nation made in 2022 in collaboration with the David Suzuki foundation, falls under the course theme of resistance. This map, and other Indigenous maps like it, resist the inherently colonial maps of today. This exclusion creates the narrative that the colonial image of where we live is the correct or only interpretation of the land (Nagam, 2011). In reality, there are many ways to look at the land.\n\nWhile the creators of the Musqueam Indigenous Pollinator Map include the settler-colonial names for locations in the Lower Mainland, such as West Vancouver, Burnaby, and New Westminister, they are not the dominating part of the narrative being told. Instead, the map draws people's focus to the border, Indigenous names given to the area, and plants important to the Musqueam Nation that have been living in the Lower Mainland since time immemorial (Hwo, 2022). The Musqueam artist Gracielene Ulu explained in the David Suzuki Foundation 2022 article that the Indigenous plants within the map border hold significant meanings for the Musqueam people. Ulu went on to say in the article that “stories have been passed on from generation to generation that explains how we became known as the xʷməθkʷəy̓əm — people of the məθkʷəy̓ plant.” (Hwo, 2022). \n\nIt is not just the məθkʷəy̓ plant that has a story of the Musqueam people attached to it. The other native plants forming the map border are associated with Musqueam stories of survival and culture. For example, spe:nxʷ (blue camas) and cackʷalǝs (goat’s beard) have traditionally been used by the Musqueam people for healing and nurturing (Hwo, 2022). Additionally, qeθəɬp (ocean spray) were traditionally used to make tools and the t̕eqeʔ (salal berries) were used for nutrients and tea (Hwo, 2022). By repurposing and transforming the colonial map to include Indigenous plants and names, a map that once told the story of how settlers perceived the Lower Mainland now resists this narrative by emphasizing Indigenous knowledge. \n \nThere are many other Indigenous communities across Canada that are doing similar resistance mapping projects. Such as the Indigenous Peoples Atlas of Canada Giant Floor Map on Prince Edward Island. This map was made by the Mi’kmaq Nation on Prince Edward Island, and other collaborators across Canada. The Indigenous Peoples Atlas of Canada Giant Floor Map highlights similar significant moments in Indigenous history that were discussed in the Indian Act podcast. Some events included are land claims, residential schools, First Nations communities, and reserves. This map is another great example of Indigenous resistance to colonial narratives. That being said, I chose to create a pin for the Musqueam Indigenous Pollinator Map because Simon Fraser University is located on the Musqueam Nation land and I thought that my peers might be interested in learning how the Musqueam people specifically are demonstrating resistance. \nWord count: 472\n\nReferences:\nHunt, D., & Stevenson, S. A. (2016). Decolonizing geographies of power: Indigenous digital counter-mapping practices on Turtle Island. Settler Colonial Studies, 7(3), 372–392. https://doi.org/10.1080/2201473x.2016.1186311 \nHwo, W. (2022). Musqueam indigenous pollinator plant map. Pacific Horticulture. Retrieved February 19, 2023, from https://pacifichorticulture.org/articles/musqueam-indigenous-pollinator-plant-map/ \nNagam, J. (2011). (Re)mapping the colonized body: The creative interventions of Rebecca Belmore in the Cityscape. American Indian Culture and Research Journal, 35(4), 147–166. https://doi.org/10.17953/aicr.35.4.473083132022555l \nNguyen , T. (2021). How a giant floor map is helping students confront Canada's colonial history | CBC news. CBCnews. Retrieved February 19, 2023, from https://www.cbc.ca/news/canada/prince-edward-island/pei-indigenous-ma p-1.6216227\n","opacity":null,"text":"Musqueam Indigenous Pollinator Map (2022)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.285871,-123.116809],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680372664683751,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"3519f9d5-1f11-44cd-9c65-5ccc6d47536c","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680393371000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"62e98002-6f89-4256-9e5e-31165f6fabd4","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ce9c2dc4-3916-4a93-9f77-40ae01e19927","isCollapsed":null,"description":"Theme: Resistance\n\nThrough the simple act of sitting on the main floor of the Roseland Theatre, which was meant for whites only, Viola Desmond stood up for human rights and defied the unacceptable social norms of her time. The theatre was active from 1913 to 1990s as a movie theatre, when it was turned into a nightclub until 2015 and now is used as office/ retail space. Her refusal to give up her seat in this movie theatre is a definitive example of resistance against legal barriers to racial equality and social constructs of the time.\nViola Desmond (1914 - 1965) was born in Nova Scotia to a black father and white mother. In the late 1930s and early 1940s, she opened a beauty parlour and Viola Desmond School of Beauty Culture. While on the way to a business meeting on November 8th, 1946 her car broke down and after booking a hotel to stay overnight, she went to the Roseland Theatre to request a ticket for the main floor. Desmond was instead forced to get a ticket to the balcony since the main floor was reserved for “whites-only” but went to sit on the main floor anyways. Authorities were called to remove her but Desmond refused to relinquish her seat, leading to her arrest and prosecution. The court battle resulted in her losing and was charged a $26 fine for not paying the 1 cent premium that the main floor seating cost. \nHer resistance was finally recognized by the Canadian government posthumously in 2010 as the Nova Scotia Lieutenant Governor and Premier presented an apology and acknowledged that she had done nothing wrong. In addition, Desmond’s sister was returned $1000 (rounded from $26 in 1947) which was donated to the Cape Breton University scholarship. She has since become an icon in the fight for racial equality in Canada and in 2018, the Canadian government issued Viola Desmond as the new face of the $10 bill, making her the first Canadian woman to be the face of a regularly circulated bank note, representing the ongoing battle for human rights and against systemic racism in Canada. \n\n\n\n\n\nWord Count: 352\n\n\n\n\n\n\nBailey, Z. D., Krieger, N., Agénor, M., Graves, J., Linos, N., & Bassett, M. T. (2017). Structural racism and health inequities in the USA: Evidence and interventions. The Lancet, 389(10077), 1453–1463. https://doi.org/10.1016/s0140-6736(17)30569-x \nA bank note-able Canadian woman. Bank of Canada. (n.d.). Retrieved March 11, 2023, from https://www.bankofcanada.ca/banknotes/vertical10/banknoteable-woman/\nViola desmond. The Canadian Encyclopedia. (n.d.). Retrieved March 11, 2023, from https://www.thecanadianencyclopedia.ca/en/article/viola-desmond\nTang, S. Y., & Browne, A. J. (2008). ‘race’ matters: Racialization and egalitarian discourses involving Aboriginal people in the Canadian Health Care Context. Ethnicity & Health, 13(2), 109–127. https://doi.org/10.1080/13557850701830307\nSmith, E. (2018, March 4). Building where viola desmond stood up to racism to feature art inspired by her | CBC news. CBCnews. Retrieved March 11, 2023, from https://www.cbc.ca/news/canada/nova-scotia/roseland-theatre-new-glasgow-viola-desmond-art-contest-1.4560928\nWikimedia Foundation. (2023, February 13). Canadian ten-dollar note. Wikipedia. Retrieved March 11, 2023, from https://en.wikipedia.org/wiki/Canadian_ten-dollar_note\nWikipedia contributors. (2022, November 9). Roseland Theatre (Nova Scotia). In Wikipedia, The Free Encyclopedia. Retrieved 22:07, April 1, 2023, from https://en.wikipedia.org/w/index.php?title=Roseland_Theatre_(Nova_Scotia)&oldid=1120916835\n\n","opacity":null,"text":"Roseland Theatre - Chun-Hei Tse","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.5865487,-62.6452295],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680385882332833,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"9673be6c-d742-4d1e-996a-e4fadaa385a5","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680389959000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"4cf040af-f141-425b-a4fb-4449c92201b3","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5efc9cd1-e6db-4e5f-856c-7cd0a236043c","isCollapsed":null,"description":null,"opacity":null,"text":"Kamloops","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.675827,-120.339415],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680387118894582,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680459028000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"be4383c4-2a5d-4467-be6c-b577d24f21c1","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1ff7fa32-8008-4217-a9f4-f3f5accc9cb0","isCollapsed":null,"description":"Through much of the uncertainty of the pandemic, events were canceled and people were forced to isolate to minimize infection rates and deaths. It is evident that in order for Indigenous peoples to have survived COVID-19, they have had to be extremely resilient despite all that has been stacked against them from lack of protection, isolation, and past trauma. The Coastal Dance Festival has been integrated back into Indigenous peoples’ lives despite many obstacles. The Coastal Dance Festival shows resilience through dance in uncertain times. \nAlert Bay, home to a small community of Indigenous peoples is known to host the Coastal Dance Festival which is a time for people to celebrate. It is considered the highest-ranking and most sacred of the T̓seḵa (Winter Ceremonies) of the Kwakwa̱ka̱’wakw (McKenna, 2021). This year, the 14th annual Coastal Dance Festival will be a free online event to honor Indigenous arts in a tumultuous time (McKenna, 2021). Some of the performances will be recorded at the Anvil Centre in New Westminster, British Columbia, while others will be webcast in the dancers' native countries (McKenna, 2021).\nAlert Bay was unfortunately the first place in B.C., to lose an Indigenous community member to COVID-19 (House, 2020). According to Grenier, when an Elder passes away, it serves as a powerful reminder of the instruction you got from them as well as their legacy and communal effect (McKenna, 2021). Elders hold a lot of power and strength in ensuring language and dance aren’t lost. \nAlthough Indigenous people make up 5% of the population, the federal government's COVID-19 funding for Indigenous communities in the early stages of the pandemic was merely 1% of that total. This meant many Indigenous nations had to show their own leadership and step up to protect their community. In managing prior illness epidemics, indigenous leaders drew on their resources and information from Elders and knowledge keepers to decide how to best safeguard their members on reserves (Richardson, & Crawford, 2020).\nWith all of this said, many Indigenous communities suffered throughout the pandemic purely from the loss of culture and tradition. Indigenous peoples have had to be resilient in the way they have navigated and survive the pandemic. Margaret Grenier states that Indigenous peoples were missing that connection they felt prior to the pandemic when it came to cultural events (McKenna, 2021). That is why the Coastal Dance Festival coming back was such a monumental moment for Indigenous communities as they finally got to reconnect with their roots, despite it being online. \n\nBy Emily Zea","opacity":null,"text":"Alert Bay- Coastal Dance Festival","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.580345,-126.920703],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680386440866095,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"d2b48d14-0e83-48e9-8d14-4e03ee06e42f","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680740150000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"ae23a195-9dea-47ce-ab3f-1f03c123d40a","hasLongDescription":true,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"eb6c3234-7db0-40f4-b175-5ff0dd4483f0","isCollapsed":null,"description":"My case study is on the resistance that Indigenous women go through, and more specifically on the organization Missing and Murdered Indigenous Women and Girls. There are many ways that these women show resistance, such as the inequalities they face on a daily basis due to a racial and gender bias, going against an unjust justice system, discrimination, violence, and reaping the results of the Canadian government’s failure to their people that has caused immense intergenerational trauma that still stands presently. \n\nAs there is no specific place to pin down Missing and Murdered Indigenous Women and Girls in Canada, an example is the Southern Quebec Inuit Association. This was just one of the many gatherings that they have featured on the organization’s page, as I chose this one as they represent Inuit Indigenous people. It isa community filled with support for the development of social, economic, and cultural aspects of the Inuit in Southern Quebec. An example of an event they hold is a grief and healing session for women as they made sealskin crafts. This relates to the first half of my research project, as I chose to complete an art piece to go along with my essay. Art can be used as a form of healing and expression, while helped these women who participated in the healing session, and as I reflected on what i have been researching as I completed my piece. \n\nThis place shows resistance as it provides a safe space free from any violence for Inuit women to gather and heal through the trauma they have gone through because of the Canadian government. It is a space for the community to gather, bringing people together to help bring comfort to each other.Here, culture is actively being preserved as reconcilliation through workshops, events, and activities, as well as actively advocating for awareness and rights. Following the Missing and Murdered Indigenous Women organization, the Southern Quebec Inuit Association provides Indigenous women with a voice to be heard. To address the problems with the economic, social, and cultural issues that are ongoing, would greatly benefit the country as it would put a lesser strain on the government as more action needs to happen. \n\nWord Count: 366\n\nEdgar, Courtney | Nunatsiaq News. Retrieved 1 April, 2023, from\nhttps://nunatsiaq.com/stories/article/65674new_group_formed_to_represent_inuit_of_southern_quebec/ \n\n‘Rage, despair, disgust’: Canada reels from killings of Indigenous women. (2022). Retrieved 1 April 2023, from https://www.theguardian.com/world/2022/dec/02/canada-murders-indigenous-women \n\nsouthern quebec inuit association | 211 Grand Montréal. (2023). Retrieved 1 April 2023, from https://www.211qc.ca/en/organization/southern-quebec-inuit-association-69355785 \n\nSouthern Quebec Inuit Association | MMIWG. (2019). Retrieved 1 April 2023, from https://www.mmiwg-ffada.ca/southern-quebec-inuit-association/ \n\n","opacity":null,"text":"Southern Quebec Inuit Association","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.478648,-73.3935538],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680387832610126,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"454224fb-c307-446d-91c5-1652dbc655b0","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680418011000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"b71c6ea1-f1d8-4dbe-b593-fb221fdacfd3","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"163e6952-b542-4658-8e85-f8a91ac670e7","isCollapsed":null,"description":"Theme: Resistance\n\nAttawapiskat First Nation is a small community located near James Bay. Shannen Koostachin lived in Attawapiskat and demonstrated strong resistance while fighting for equal opportunities within her community. In 1979, Attawapiskat experienced a toxic diesel leak, which resulted in the closure of the elementary school in this community (Boileau, 2020). As a replacement the Canadian government installed portable trailers, however these trailers were not suitable for children as they became infested with mice and black mould (Boileau, 2020). Many young students began to drop out of school because of these harmful and unsuitable conditions (Boileau, 2020). The Canadian government promised a new school for Attawapiskat, but never fulfilled their promise. As a result, Shannen began to fight for a new school in her community. \n\nAfter many unfulfilled letters and messages to the government, Shannen was not going to give up on her fight, so she went to parliament herself to demand for a new school (Chakasim, 2021). Because of Shannen’s resistance efforts, the government eventually provided a new elementary school for Attawapiskat (Chakasim, 2021). Shannen Koostachin demonstrated strong resistance against the Canadian government’s discriminatory actions as she fought for a new school in her community, advocated for equal opportunities for all Indigenous students, and continues her legacy through the “Shannen’s Dream” campaign. \n\nShannen used her social media platforms to advocate for equal opportunities for Indigenous students all across Canada. Discrimination is very prevalent in Canada, especially among Indigenous peoples. Therefore, through Shannen’s strong resistance efforts, she has become an inspiration for Indigenous peoples everywhere. Shannen’s story has also encouraged and motivated young students across Canada to stand up for what is right and fair. She has shown that any single person can create a great amount of change in Canada. Although Shannen has passed away, her legacy still lives on today through the “Shannen’s Dream” campaign. This campaign advocates for proper education and school environments for Indigenous students everywhere. Due to Shannen’s campaign, the Canadian government has been working to close the funding gap for Indigenous students and their education (Boileau, 2020). “Shannen’s Dream” campaign continues to work towards change and equal opportunities for Indigenous peoples, just as Shannen did. This small community of Attawapiskat First Nation is an extremely important place because this is where Shannen lived and created her “dream”. Her dream of a new school was fought for and built within this community. Shannen’s first resistance efforts and fight for equal opportunities for Indigenous peoples also began in this community. Therefore, Attawapiskat will forever be remembered as a place of resistance against the Canadian government’s colonization efforts. \n\nWord Count: 430\n\nSources:\n\nBoileau, J. (2020). Shannen Koostachin. The Canadian Encyclopedia. Retrieved February 25, 2023, from https://www.thecanadianencyclopedia.ca/en/article/shannen-koostachin# \n\nChakasim, N. M. (2021, August 8). The legacy of Shannen Koostachin and Shannen's dream. The Indigenous Foundation. Retrieved February 25, 2023, from https://www.theindigenousfoundation.org/articles/the-legacy-of-shannen-koostachin-and-shannens-dream ","opacity":null,"text":"Shannen's Dream in Attawapiskat- Anna Kramer","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.9249877,-82.4272518],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680396995209215,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"84abffb4-06cd-45f5-b151-caabefb6f7e7","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680397439000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"fef0b041-c506-482e-866f-176f2e3a3fa0","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"d1bb98f8-d030-4ce2-bd97-1ab3c8af1699","isCollapsed":null,"description":"Unsettling\n\nSkiwikw in the Skwxwú7mesh (Squamish) language, Cwítima/Kacwítima in the Lil̓wat7úl (Lil’wat) language, or better know by it’s colonial name, Whistler, was one of the main locations for the 2010 Winter Olympic Games hosted by Vancouver, BC. The Olympics that Vancouver hosted was an example of modern-day unsettling, through egregious land use and economic inequities the Indigenous people were further dispossessed from their unceded traditional territories. The expansions to ski resorts and the new Sea-to-Sky highway were in direct contradiction to Indigenous land-based values and the groups that profited from the Olympic Games were those who actively unsettled Indigenous populations in the past.\n\nThe improvements to the Sea-to-Sky Highway in preparation for the 2010 Winter Olympic Games made the existing highway safer, wider, and more reliable (Partnership British Columbia, 2005). But it also impinged on the natural landscape of Átl’ka7tsem, or Howe Sound, an area that the Skwxwú7mesh have utilized for thousands of years. Construction through Canada’s history has been a major component of unsettling, especially the sprawl, constantly encroaching on the natural landscape. A very apparent change the improved highway has brought on is the economics of living in the affected areas. The increased traffic and accessibility have caused the housing market in the city of Squamish and Whistler to boom. A house in Squamish that sold for 45’000$ in the year 2000 is valued today at over 1.2million$ (Andrew Hughes, 2023). Similar trends are seen in Whistler as well. These exorbitant prices of homes are making it more difficult for everyone to afford living there, especially the Indigenous population that is disproportionately affected by poverty and homelessness (Homeless Hub, n.d.). \nThe expansion to, and even just the presence of, the ski resort in Whistler destroyed ecosystems and went against Indigenous land values. As far back as the 1960’s, Whistler has been bidding for the Olympic Games, even without the infrastructure to support the Games (Resort Municipality of Whistler, n.d.). So, there hasn’t been much change from their initial mindset to the mindset they had in the early 2000s when bidding for the 2010 Olympic Games. They were prepared to unsettle in the 60s as they did unsettle in the 2000s.\n\nMassive infrastructure projects are a major component of unsettling leading up to the Games, and throughout the history of Canada. For thousands of years Indigenous people have lived on this land sustainably, moving ahead with these projects that are inherently unsustainable is little different than the unsettling of the past. \nWord count: 411\n\nReferences\n\nHomeless Hub. (n.d.). About Homelessness. https://www.homelesshub.ca/about-homelessness/population-specific/indigenous-peoples \n\nHughes, A. (2023, March 12). Three ‘Most Affordable’ Detached Homes Available in Squamish. The Squamish Chief. https://www.squamishchief.com/real-estate-news/three-most-affordable-detached-homes-available-in-squamish-6687087 \n\nPartnerships British Columbia. (2005, December). Project Report: Achieving Value for Money: Sea-to-Sky Highway Improvement Project. Infrastructure BC. https://www.infrastructurebc.com/pdf/SeatoSkyFinal.pdf \n\nResort Municipality of Whistler. (n.d.). Whistler’s Olympic Vision and History. Retrieved March 29, 2023 from https://www.whistler.ca/culture-recreation/events-and-festivals/40th-anniversary/whistlers-olympic-vision-and-history \n\n","opacity":null,"text":"Skiwikw/Cwítima/Kacwítima - Alexandre Campbell","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.115382,-122.9592487],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680397506651036,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e13f1d50-2087-454a-96fb-ceb8ff61ef84","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680397772000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"8717ddb8-a739-4afd-baf7-c38d2d960e5f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"154e214c-bd19-409c-bd1c-d90d5b4f4d98","isCollapsed":null,"description":"This project demonstrates how COVID-19 and its detrimental effects on Indigenous Peoples is an example of unsettling. Due to unsettling and colonialism, many Indigenous Peoples lacked access to essential medical resources, and received inadequate care to help protect themselves from this pandemic. As a result, this had a massive negative impact on both their mental and physical health, as well as their well-being.\n\nDue to COVID-19, “access to essential public health, cultural and educational programs were halted” (Richmond, C. et al., 2020) and “children’s breakfast programs, oncology screening, and [etc.] were terminated” (Richmond, C. et al., 2020). Many Indigenous Peoples' health and wellbeing were significantly impacted by the lack of these essential goods, which should have been accessible to help them protect themselves through this pandemic. Especially for those “who were already suffering, the termination of these services escalated risk to new heights and many […] people died” (Richmond, C. et al., 2020)\n\nFor the Anishinaabe People, “death is understood as a journey” (Richmond, C. et al., 2020). They “will hold a four-day sacred fire to support and honour the spirit as it passes from this world to the next” (Richmond, C. et al., 2020). Chantelle, one of the authors of the report, “COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories” explains her experience with being unable to have her father’s ceremony after his passing, due to the spread of COVID-19. “Biigtigong Nishnaabeg” or “Biigtig”, also known as the “Pic River”, is a very important place for Chantelle’s family, as “[they] are connected to this place through [their] ancestors” (Richmond, C. et al., 2020). Her “mother’s ancestors have travelled to and gathered in this place for generations[, and] [s]he and her siblings played [there] as a child” (Richmond, C. et al., 2020). \n\nThis river is an example of unsettling, because Chantelle’s experience demonstrates how colonization and unsettling did not provide proper care towards many Indigenous Peoples during this pandemic. This caused numerous people to suffer, and “many died alone, miles away from family and their ceremonial protocols” (Richmond, C. et al., 2020). This is also where “[Chantelle’s] dad wanted his ashes released” (Richmond, C. et al., 2020). However, like Chantelle’s family, many were unable to hold their traditional ceremonies, since “COVID-19 has significantly disrupted cultural practices associated with death and grieving\" (Richmond, C. et al., 2020). Therefore, to release her father’s ashes into the Pic River, Chantelle and her family had to wait until “lockdown restrictions began to ease” (Richmond, C. et al., 2020). This negatively impacted their mental health, since “grieving during a global pandemic, and living thousands of kilometers from […] family was very difficult.” (Richmond, C. et al., 2020). In addition, “[these] people have experienced these disruptions before [… from], residential schools, [and] relocation for childbirth” (Richmond, C. et al., 2020). This demonstrates how despite being the original founders of this land, the process of unsettling continues to mistreat the Indigenous Peoples, which has a negative impact on their health and well-being.\n\nTotal word count: 497\n\nSource: \nRichmond, C., Ambtman-Smith, V., Bourassa, C., Cassidy-Mathews, C., Duhamel, K., Keewatin, M., King, M., King, A., Mushquash, C., Oakes, N., Redsky, D., Richardson, L., Rowe, R., Snook, J., & Walker, J. (2020). COVID-19 and Indigenous Health and Wellness: Our Strength is in our Stories (pp. 1–50). Royal Society of Canada. https://rsc-src.ca/sites/default/files/pdf/IH%20PB_EN.pdf\n","opacity":null,"text":"Grieving during COVID-19 (Richmond, C., 2020), Gloria Chung, Unsettling","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.618887,-86.273526],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680398098916968,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"c7bbb5af-95cb-4169-a6bc-fa1e922c4748","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680496574000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"df741cda-458d-46c8-b080-38e5ed78760a","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"9ebf8149-729c-4857-8a9e-66a06d6834ab","isCollapsed":null,"description":"\nThe case study of the Tiny House Warriors that were built on the Secwepemc territory, is in a location near Kamloops in British Columbia. This case study falls under the theme of resistance. The Tiny Houses were built by the Indigenous people on the unceded Secwepemc territory in attempt to raise awareness and fight against the Trans Mountain pipeline (Gobby, 2020). This started in 2017 as the Tiny House Warriors were working to defend Indigenous rights and sovereignty, the land and resources, and the rights of indigenous women to be safe from male violence. Along with this, they also brought up the respect for fundamental human rights for Indigenous peoples, which is at stake on the protest over pipelines (Logan, 2021). These houses were built along over 500 kilometres of the Trans Mountain Pipeline, mostly by the women in the community. The pipeline has many negative impacts on the Indigenous Peoples who live there, and they never gave consent for it to be built on their land, but they were ignored (Gobby, 2020). \n\nThere are many threats from the TMX pipeline, such as the risk of oil spills to the Indigenous land and water, the climate impacts it may have, and the complete violations of Indigenous people’s rights to free and informed consent. Along with these threats, there is an increasing violence against women who accompany the industrial man camps, and the further theft of Secwepemc land (Gobby, 2020).\n\nThe Tiny Houses hold value to the Indigenous community because they draw attention from the negative impacts colonization has had on them and are a symbol of power and strength. Inside the tiny houses, the walls are filled with murals and Indigenous artwork that shows animals that are on and off the Secwepemc territory that will be put at risk due to the pipeline. The Indigenous peoples are not just advocating this for themselves, but for all living things around them that also live on this land. \n\nA quote by Arthur Manual reads, “We are constant – it’s not a nine-to-five job. This is a 24-hour job. Every breath, were praying for our lands, for our freedom and liberation, and our land and our self-determination.” (Logan, 2021). The Indigenous peoples continue to prove how important and valuable their land is. They also continue to respectfully protect their land that is rightfully theirs, and with good reason. Kanahus Manuel and the Tiny House Warriors received the Carole Geller Human Rights Award on November 9th, 2021, which was awarded for their role of defending the Secwepemc land and taking action to protect their unceded land (Logan, 2021). \n\nWord count: 433\n\nGobby, J. (2022, April 13). More powerful together – alternatives as resistance (part 2). Radical Ecological Democracy. Retrieved March 20, 2023, from https://radicalecologicaldemocracy.org/more-powerful-together-alternatives-as-resistance-part-2/ \n\nLogan, Cloe. (2021, December 20) Tiny House Warriors Get Human Rights Award for 'Heroic Resistance' against TMX.” Canada's National Observer, Retreievde March 20, 2023 from https://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-rights-award-heroic-resistance-against-tmx \n\nCantieri, J. (2023, February 28). Indigenous women built these tiny houses to block a pipeline-and reclaim nomadic traditions. YES! Magazine. Retrieved March 20, 2023, from https://www.yesmagazine.org/democracy/2018/05/16/indigenous-women-built-these-tiny-houses-to-block-a-pipeline-and-reclaim-nomadic-traditions \n","opacity":null,"text":"Secwepemc Territory Tiny House Warriors Georgia Storey","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.1999895,-118.8826646],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680412598241794,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"82ca4757-24c0-42e8-bf93-1109abafbc90","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680479022000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"e7644a39-a31c-4384-8f32-ed4e90445716","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b56883bd-31fb-44e2-a1ff-f3cf2c19ce34","isCollapsed":null,"description":"Nihal Dhaliwal\nTheme: Unsettling \n\nWhen referring to indigenous people, the word \"unsettling\" describes a feeling of unease or discomfort that can develop when their rights, customs, and way of life are questioned or endangered. This can take on various forms, such as land eviction, cultural loss, brutality etc. In order to express their sovereignty and oppose the construction of an oil pipeline on their customary territories, indigenous activists are constructing and residing in tiny houses as part of the Tiny House Warriors movement, which started in Canada in 2017. While some people have supported the trend, others find it disturbing for a variety of reasons.  Tiny House Warriors, the subject of my case study, is an example of something that is unsettling because it has the potential to upset, trouble, or decompose; as a result, this case study is perfect for my project because Tiny House Warriors, a group led by First Nations people, is opposed to the Trans Mountain pipeline's expansion through unceded Secwepemc territory. The Tiny House Warriors are defending Indigenous women's rights to be free from masculine violence as well as the territory and its resources. The Tiny House Warrior movement's two main objectives, claiming our sovereignty over our unceded Lands and reestablishing community sites, make this subject important for understanding Canada. Each tiny house will provide lodging for Secwepemc people who are struggling to find homes due to deliberate colonial hardship.\n\nThe construction of tiny homes frequently takes place in areas that are not permitted for domestic use, which can result in legal issues and hostilities with local officials. Additionally, because it questions conventional beliefs about property possession and land use, some people might find the use of tiny homes as a form of dissent unsettling. In addition, the movement has encountered resistance from the pipeline business as well as the Canadian government, leading to confrontations and arrests. Given the continuing history of colonization and subjugation of Indigenous peoples in Canada, this has caused a feeling of disquiet and anxiety around the movement and its supporters. Despite being an innovative and nonviolent form of protest, the Tiny House Warriors movement can be unsettling to some because of its confrontational style and the underlying problems of colonization and Indigenous autonomy that it highlights.\n\nword count: 373 \n\nCitations:\n16, P. on J., 30, P. on S., &amp; 26, P. on A. (n.d.). Page tinyhousewarriors.com: – our land is home. TINY HOUSE WARRIORS. Retrieved April 2, 2023, from http://www.tinyhousewarriors.com/ \n\n","opacity":null,"text":"Tiny House Warriors: Secwepemc Territory.","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.7324505,-119.1800239],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680474337348991,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"4fb594d3-1905-4ea9-a2b5-71f9fd6094cd","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680477056000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"6451ab9a-82d8-4a01-ae48-5aae56eb57fb","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b995687a-3b45-4bcd-8a73-c8fd64f54213","isCollapsed":null,"description":"Inderpreet Sanghera\nSt. Paul Indian Residential School,\ntheme- resistance\n\n\nThis pinpoint is the St. Paul Indian Residential School. Which was conducted from January 1, 1899 – August 31, 1959 (Collections Irshdc Ubc). Due to the fact that many were resisted by their families in St. Paul , resistance is an ideal subject for my case study. I selected resistance because, as stated in the case study, the systematic assimilation and coercive transfer of Aboriginal children from their homelands and away from their families is considered cultural genocide. The Squamish school, also known as Saint. Paul's, in North Vancouver. In 1929, two students were hospitalized with smallpox. During an examination, the local Indian Agent stated in 1931 that he feared the children at Squamish were not being adequately nourished. The Indigenous Commissioner for British Columbia classified the school in 1933 as a \"'death trap and a 'fire-trap.'\" The school experienced a chickenpox outbreak in 1935. The structure was condemned in 1957 and closed two years later due to overcrowding (Collections Irshdc Ubc). The federal government announced a $321 million increase in funding for programs aimed at Indigenous communities seeking burial sites near old residential schools, assisting survivors and those enduring intergenerational trauma, and commemorating those who perished. St. Paul Residential School, like many other residential schools, has faced claims of physical, sexual, and emotional abuse against its pupils. As part of the Indian Residential Schools Settlement Agreement, the Catholic Church agreed to pay $29 million to survivors of abuse at the institution in 2008. Residential school legacy has had a severe impact on Indigenous communities in Canada, including intergenerational trauma, loss of culture and language, and ongoing structural concerns such as poverty, addiction, and poor health outcomes. The Truth and Reconciliation Commission of Canada has advocated for a reconciliation process between Indigenous and non-Indigenous. Canadians, including a public apology from the Canadian government and efforts to alleviate the long-term legacy of residential schools. Overall, St.Paul residential school was a common denominator of resistance for this because the systematic assimilation and coercive transfer of Aboriginal children from their homelands and away from their families is considered cultural genocide. Other children rebelled by just being children: despite the severe conditions, many children remained humorous, making their school authorities the subject of their laughs(Petoukhov 2022).\n\n\nCitation\nhttps://www.nsnews.com/local-news/squamish-nation-survivor-of-st-pauls-residential-school-shares-his-story-north-vancouver-3962077. (n.d.). \n\nFirst Nations search for children who didn't return from North Vancouver School. MooseJawToday.com. (n.d.). Retrieved April 2, 2023, from https://www.moosejawtoday.com/national-news/first-nations-search-for-children-who-didnt-return-from-north-vancouver-school-4209123 \nPetoukhov, K. (2022). ‘They Just Let Us Rot to Death:’ Anti-Colonialism, Contestation, and Resistance to Reparations for Indian Residential School Abuse. Social & Legal Studies, 96466392211384. https://doi.org/10.1177/09646639221138416\n\n\n\n\n","opacity":null,"text":"500 West Keith Road","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.319922,-123.085353],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680475059094266,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"c95c2dc9-ce52-45a8-ad0b-c190e0c4ce32","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680484282000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":true,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"e1d84259-7e1a-43ea-963e-d96171e1457d","hasLongDescription":false,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"98f5c54c-4c1d-4f6b-8b8b-83870b96432f","isCollapsed":null,"description":"Sachs Harbour. (n.d.). https://irc.inuvialuit.com/about-irc/community/sachs-harbour\n‌","opacity":null,"text":"Sachs Harbour ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[72.020272,-125.67389],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680483049627266,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"57556f8d-7667-434c-bb8d-60435b132f5d","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488416000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"5af13012-44f6-4008-b25d-396a620ace8a","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c85623c6-78c1-49c7-be8b-ae05f8120590","isCollapsed":null,"description":null,"opacity":null,"text":"8950 Granville Street","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.721418,-127.498171],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680109225786011,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680488085000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"b4e361da-e55e-4329-bda5-08993f8f2956","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"150f5be7-216b-42dc-b167-517587bb5cea","isCollapsed":null,"description":"My case study covered the negative effects Bill 21 had on minorities that choose to wear religious attire at their workplace. Bill 21 entails that any Quebec citizen that works in public service is prohibited from wearing religious attire. This includes teachers, prosecutors, politicians and many others. I pinned this area because the Canadians Liberty association alongside the National Council of Canadian Muslims appeared in front of the court to resist the decision made by Quebec's superior court to uphold the majority of Bill 21. This area is an example of resistance because of the actions that were taken place in court and also right outside on November, 7th 2022. Multiple rallies and protests were held to show the impact this Bill 21 has had on society. Individuals who were also indirectly affected by this Bill were standing side by side in unity with those who were directly targeted. Media outlets were there in order to amplify the voices of those struggling with this Bill and also listen to those supporting it. This event took place November 7th 2022 and the effects of this Bill can be seen through society with competent employees losing their jobs. This Bill's effects on minorities consist of stereotypical biases when trying to attain a job in an area they have long worked in or are interested to do future work in. Due to this Bill the country is losing out on competent individuals who are gifted in the areas of the workforce they are not allowed to enter because of clothing they choose to wear for their religion. For some it means losing their main source of income that supports them and their families. The actions taken on November 7th, 2022 were acts of resistance and a great example of it, with protesters, signs, chants, and of course the resistance within the court as well. In the court, rationales were brought forth as to why this Bill has caused a huge uproar in the community. Lives of those targeted were brought forth and used as evidence. The society as a whole came together in order to show support and external resistance towards this Bill of discrimination against specific minorities that have felt for it to be unfair treatment. \n\n(Word Count 374)\n\nBibliography\n\nCityNews. (2022). Fighting the constitutionality of Québec's Bill 21. Retrieved April 2, 2023, from https://www.youtube.come/watch?v=FR2GMfXREEQ \n\n ","opacity":null,"text":"Fighting the Constitutionality of Québec's Bill 21, Shajia Bhutta, Theme: Resistance ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.5073149,-73.554843],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680479945990471,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680486649000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"472e0504-ad57-4a4d-a893-d1f9f565f9f6","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"55e433af-3a9b-4f9c-87cf-8de67df6c64a","isCollapsed":null,"description":null,"opacity":null,"text":"541 West Keith Road","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.319095,-123.085228],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680486300404845,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680751791000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"5915641d-994e-481a-af8c-7f3498bb8b48","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"55e433af-3a9b-4f9c-87cf-8de67df6c64a","isCollapsed":null,"description":"“The Sixties Scoop” \nTheme: Unsettling\n\nThe Sixties Scoop was a detrimental event that targeted Indigenous peoples' ways of living. The erasure of Indigenous practices among children created a lasting atmosphere of unsettlement in Indigenous culture throughout Canada. St.Paul’s (Squamish) Indian Residential School operated from “January 1,1899 to August 31, 1959” (Collections Irshdc Ubc). This residential school was run by Catholic “located in present-day North Vancouver, placed next to the Sḵwx̱wú7mesh community of Eslhá7an” (Wilson,2021). St. Paul’s was the only residential school in Metro Vancouver.St.Paul’s is an example of unsettling due to the severe harm and trauma inflicted on Indigenous children who were taken from their families and communities when forced to attend these institutions.“Over two thousand Indigenous children were institutionalized at St.Paul’s from grades one through eight” (Wilson,2021).The children who attended St. Paul's were subjected to physical and emotional abuse because of their heritage.The primary objective of St.Paul's was to impose Catholic traditions of life onto them, with the aim to erase their traditions, language, and culture.\n\nPhysical and emotional abuse were used by the nuns at St. Pauls’ as an erasure tactic. For example, St.Pauls forbid the children from speaking their mother language. Survivor George remembers being confused as “From the first day he arrived at St Paul’s he was subject to physical abuse”(Seeber,2021).Continuous and daily abuse led children believing that if they rejected their Indigenous heritage the safer they were from constant torment. This continuous physical abuse inflicted upon these Indigenous children resulted in the loss of their cultural identity, as their ability to speak their mother language was forbidden and consequently lost. This suppression of their linguistic heritage led to children forgetting their language, further intensifying their unsettlement in regards to their Indigenous identity.\n\nIn conclusion, The Sixties Scoop and St.Paul’s (Squamish) Indian Residential School represents a troubling period in Canadian history that has carried on generationally lasting harm upon Indigenous communities.The erasure of Indigenous practices among children created a lasting atmosphere of unsettlement in Indigenous culture throughout Canada. The forceful removal of Indigenous children from their families and communities into residential schools like St.Paul’s (Squamish) Indian Residential School has left a lasting cultural wound that continues to affect Indigenous people to this day. As Canadians, it is important to acknowledge the injustices of the past and to work towards reconciliation with Indigenous communities. \n\nWord count:400\n\nReferences\n\nIRSHDC : School : St. paul's (BC) [878]. (n.d.). Retrieved April 6, 2023, from https://collections.irshdc.ubc.ca/index.php/Detail/entities/56 \nSquamish Nation survivor of St. Paul's Residential School shares his story. North Shore News. (n.d.). Retrieved April 5, 2023, from https://www.nsnews.com/local-news/squamish-nation-survivor-of-st-pauls-residential-school-shares-his-story-north-vancouver-3962077#:~:text=Children%20were%20stripped%20of%20their,including%20malnutrition%2C%20due%20to%20neglect. \nWilson, O. (2021, August 10). Investigation into St. Paul's Indian Residential School Site. Musqueam. Retrieved April 5, 2023, from https://www.musqueam.bc.ca/st-pauls-investigation-announcement/ \n","opacity":null,"text":"St.Pauls (BC) - 541 West Keith Road North Vancouver, BC\nV7M 1M5","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.319081,-123.0851516],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680486415065259,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"2a9ee4ed-4b91-4074-bdfb-2d1db9de0a84","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680757113000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"a77e1ed7-8695-4a34-83e6-40ad5e6b48c6","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"8ce6628e-16e8-4193-b486-178098d2834d","isCollapsed":null,"description":"West Vancouver city hall-\n\nLink to audio Podcast:\nhttps://drive.google.com/file/d/1grNGGZeSxYduWrVGKT0npxLPiKFx_wjr/view?usp=sharing\n\nI chose this case study because as a contemporary art student, there is a huge focus on redefining, or \"unsettling\" the function of land acknowledgments in a performing arts setting. Regardless of the nuance in your opinion on the matter, virtually everyone in my artistic circle views the importance of land acknowledgments as an important thing to discuss. I felt like I had a solid understanding of land acknowledgments, but when I read about the West Vancouver CIty council, It made me want to reinvestigate my own beliefs as well as the beliefs of my contemporaries at SFU.\n\n\nApproximately one year ago, The city council of West Vancouver voted to remove Land Acknowledgments from their meetings. I found this to be a shocking decision in a society where the general attitude toward reconciliation is that it is something that needs to be done. I wanted to \"unsettle\" the decision made by the West Van City council by investigating the attitudes of local artists toward land acknowledgments. To start unsettling, I first must understand where the general attitude of my contemporaries are, in order to truly understand the state we are in. My hope is to begin unsettling by first understanding what needs to be unsettled. in the case of the west Van city council, I first needed to understand why people in the city deemed it acceptable to officially remove land acknowledgments from their meetings. I did this by interviewing artists in Vancouver about their opinions on positionality statements and came to the conclusion that most land acknowledgments feel contrived because they have effectively been colonized. Everyone knows what a land acknowledgment is, and they know its purpose, but the extent of their knowledge stops there. I see now that what needs to be done is further education on why it's important to acknowledge your land. if this becomes commonplace, I believe that ultimately land acknowledgments will become something valuable and educational as opposed to the mandated and stale version that exists today.","opacity":null,"text":"Blake Hobson-Dimas: The Detriment of Refusing land Acknowledgments","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.331122,-123.159542],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680486204405409,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680487761000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"af97dee9-64af-43d8-af67-fee0a2e9a41c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"dfbb94ab-73e8-45f1-8844-337078e5af0e","isCollapsed":null,"description":"Theme: Unsettling\n\nAlan Saunderson\n\nMy case study was on contemporary substance use in Indigenous communities, and the settler narrative of the “Drunken Indian”, which constitutes a single story. Stereotypes like that contained in the myth of the single story, perpetuate harm against the Indigenous community while distorting the realities of the social issue(s) and shifting responsibilities. Such a narrative excuses perceptions and racism in healthcare, while simultaneously devaluing indigenous lives in the eyes of settlers. however, it is important to recognize the existence of substance use and not due to the 'character' of its victims but because of trauma, lack of opportunity, economic depression, isolation and other systemic issues. This case study unintentionally focused on the DTES since most of the sources I found focused on the area. Although this is logical due to the concentration of this issue in the urban metropolis as compared to rural areas.\nThe stereotypes can be summed up as an affinity for substance use. Yet these stereotypes have little basis, Native people are no more likely to become alcoholics than non-natives. Furthermore, successful substance abuse prevention and treatment strategies integrate indigenous traditions rather than external programs. “Pernicious stereotypes” about Indigenous People and alcohol use needs to be addressed, especially amongst those who work with Indigenous People. (âpihtawikosisân, 2012)\nThe disproportionate impact of substance-use related deaths of Indigenous people in Canada is a result of systemic racism and discrimination created by colonialist systems and attitudes. The independent investigation into the BC health-care system that concluded in 2020 found that 84% of Indigenous participants reported “experiencing some form of discrimination” in the healthcare system. (Bellrichard, 2020) This discrimination often takes the form of extensive profiling of Indigenous patients based on stereotypes about addictions, leading to fatal errors. \nAlthough, First Nations people are overrepresented in toxic drug deaths, accounting for “nearly 15 percent of all toxic drug deaths” in 2020, despite only representing 3.3 percent of BC’s total population (Johnson & Wieman, 2021). The DTES Indigenous community members’ experiences reveal a “lack of access” to substance use care facilities, “the lack of post treatment support”, and long waiting periods (Levalley, p.2).\nThe present stereotypes about Indigenous peoples living on the DTES must be combatted through the introduction of Indigenous oversight and traditional forms of healing. The recommendations as laid out in the “Plain Sight” must be adopted. \n \nIt is necessary to challenge existing narratives and bias in order to address the substance use crisis in the Indigenous Community. This requires an acknowledgement of the harms caused by colonial policies and ongoing colonialist practices. Actions should be taken, such as the decriminalization of substances and their users, and investing in Indigenous-specific, culturally safe harm reduction, treatment and recovery services (Johnson & Wieman, 2021). In order to unsettle these systemic issues, Eurocentric or otherwise benign and dated forms of care must be challenged. Equitable access to services and opportunities for Indigenous peoples must be ensured. \nWord Count: 488\n\n\nâpihtawikosisân. (2012, October 26). The stereotype of the drunken Indian. Âpihtawikosisân. https://apihtawikosisan.com/2012/10/the-stereotype-of-the-drunken-indian/\nBellrichard, C. (2020, November 30). Investigation finds widespread racism against Indigenous peoples in B.C. health-care system | CBC News. Canadian Broadcasting Corporation. https://www.cbc.ca/news/indigenous/bc-health-care-racism-report-1.5820306\nJohnson, C., & Wieman, N. (2021, September 2). Ending the toxic drug crisis means addressing racism and colonialism. BCCSU. https://www.bccsu.ca/blog/2021/09/02/ending-the-toxic-drug-crisis-means-addressing-racism-and-colonialism/\nLavalley, J., Kastor, S., Tourangeau, M. et al. You just have to have other models, our DNA is different: the experiences of indigenous people who use illicit drugs and/or alcohol accessing substance use treatment. Harm Reduct J 17, 19 (2020). https://doi.org/10.1186/s12954-020-00366-3\nThe Canadian Press. (2021, May 28). Racism a key factor in B.C.'s growing Indigenous overdose crisis, says health official. CBC; Canadian Broadcasting Corporation. https://www.cbc.ca/news/canada/british-columbia/first-nations-overdose-deaths-covid-19-1.6043644\n\n\n","opacity":null,"text":"Indigenous specific discrimination","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2812628,-123.0915488],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680492306847827,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"09ff4706-213f-49ff-b079-67e9ea49abb9","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680492590000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"debf536b-a563-4d58-b707-38d5784f1f8c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"54534400-b1fc-4763-bd7f-5dfe396ba66f","isCollapsed":null,"description":"Reef-net Salmon Fishing—Straits Salish Resilience\n\nReef-Net fishing is a cultural practice of the Straits Salish (or WSÁNEĆ) people, who inhabit Southern Vancouver Island, the Gulf Islands, and the San Juan Islands (Moore & Mason, 2012). Reef-net fishing is also called SXOLE fishing, as the traditional technique involves catching salmon with a “SXOLE…net tied between two canoes that were specifically designed for the purpose of Reef-Net fishing” (Eijick & Calxton, 2009, p. 228). Furthermore, this fishing technique was “unique to the Straits Salish People, and was practiced in what is now known as the Salish Sea,” so that is why I created the purple barrier around my pin, to symbolize all the areas in which Reef-Net fishing is relevant (Smith, Tuck & Yang, 2018, p. 216). This knowledge system was almost completely destroyed after it was outlawed by the Vancouver Island Colonial Government in 1916, but efforts have been made recently by the WSÁNEĆ community to restore their ancient fishing technology and practice (Smith, Tuck & Yang, 2018, p. 215). the process of healing their connection to the land by reclaiming Reef-Net fishing through various ventures. Accordingly, I will argue that the WSÁNEĆ peoples reclaiming their heritage by practicing Reef-Net salmon fishing is an example of resilience as it highlights their reconnection to the community and relationships with the land—which are integral to Indigenous ways of life and thus crucial for reconciliation and creating a shared future for Indigenous and non-Indigenous people of Canada.\n\nIn detail, Reef-Net fishing restoration efforts have been made by the LÁU, WEL, NEW Tribal School to expose students to WSÁNEĆ principles, as the students practice creating SXOLE nets from the “inner bark of the Pacific Willow,” through informal teaching of stories and history from community elders (Smith, Tuck & Yang, 2018, p. 216). This process demonstrates WSÁNEĆ resilience as the focus on cultural education emphasizes “community-based systems” which were central to Straits Salish people prior to confederation and also represents using education to restore Indigenous knowledge and “support decolonization” (Heid et al., 2022) (Smith, Tuck & Yang, 2018, p. 221, 216). Similarly, the WSÁNEĆ Leadership Council (the pinned location) developed “The Youth Reef Net Program” in 2022 as a way for SXOLE fishing practices to be re-established in the community and to restore WSÁNEĆ practices of connecting with the land and sea (WSÁNEĆ Leadership Council, 2023). \n\nMoreover, Nick Claxton—a University of Victoria doctoral student—began working with the Saanich youth in 2014 to help “bring his nation’s fishing style ‘back to life’” (“First Nations Fisherman Launches Reef-Net Revival,” 2015). Claxton’s project exemplifies how the revitalization of Reef-Net fishing is an example of resilience as band members of all ages got involved and the community came together to celebrate Saanich youth, led by Claxton, to attempt the first trial of Reef-Net fishing in their “hereditary fishing grounds” (The Canadian Press). Accordingly, not only was the demonstrated community-connectedness a key element of WSÁNEĆ culture, but the process of healing relationships with the sea exemplifies what Heid et al. (2022) describes as the most significant strategy for promoting resilience. \n\n Word Count: 446 words\n\nCanada Press (2015). “First Nations Fisherman Launches Reef-Net Revival. Global News.\n\nHeid, O., Khalid, M., Smith, H., Kim, K., Smith, S., Wekerle, C., Bomberry, T., Hill, L. D.,\tGeneral, D. A., Green, T. J., Harris, C., Jacobs, B., Jacobs, N., Kim, K., Horse, M. L.,\tMartin-Hill, D., McQueen, K. C. D., Miller, T. F., Noronha, N., … Wekerle, C. (2022).\tIndigenous Youth and Resilience in Canada and the USA: A Scoping Review. Adversity\tand Resilience Science, 3(2), 113–147. \n\nMoore, C. D., & Mason, A. R. (2012). Demonstration Survey of Prehistoric Reef-Net Sites with Sidescan Sonar, near Becher Bay, British Columbia, Canada. The International Journal of Nautical Archaeology, 41(1), 179–189\n\nSmith, L.T., Tuck, E., & Yang, K.W. (Eds.). (2018). “With Roots in the Water: Revitalizing Straights Salish Reef Net Fishing as Education for Well-Being and Sustainability.” In\tIndigenous and Decolonizing Studies in Education: Mapping the Long View (1st ed.).Routledge\n\nVan Eijck, M., & Xumthoult Claxton, N. (2009). Rethinking the notion of technology in\teducation: Techno-epistemology as a feature inherent to human praxis. Science\tEducation (Salem, Mass.), 93(2), 218–232\n\nWSÁNEĆ Leadership Council (2023). “WSÁNEĆ Youth Revitalize Ancient Practice of\tSXOLE/ Reef Net Fishing”","opacity":null,"text":"W̱SÁNEĆ Leadership Council-- Cristina Calderwood ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[48.580357,-123.46631],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680383156306324,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"b749f751-c0ed-463a-9823-d34523e4f751","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680493054000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"13b658a1-997d-4ec1-9989-ed8ad2b3bc18","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"46747f41-812c-406d-bf6d-27c2325b1870","isCollapsed":null,"description":"Theme: Resistance\nWords: 492\n\n In 1987, Iqaluit was renamed from its colonial name “Frobisher Bay”, to its original Inuktitut name, meaning “place of many fish” (City of Iqaluit, n.d.). Being the capital of Nunavut, and the home to many Inuit, it would become one of the central locations for activists and protests in favour of the Canadian seal hunt. The seal hunt has been a great source of international controversy for over 50 years, in part due to the misunderstanding by non-Inuit on how and why it is done. Using a variety of methods, such as the “#sealfie” social media campaign, Inuit resist Canada’s modern continuation of colonialism through the control and regulation of traditional ways of life and attempts at forced assimilation, both through the education of others and the public celebration of their culture.\n\n Many remember Ellen DeGeneres’ viral 2014 Oscars selfie, featuring some of Hollywood’s biggest names. Following the outpouring of love and media attention, Samsung promised to donate a dollar for every retweet, split between two charities of DeGeneres’ choosing. As she is an avid anti-sealer, believing that the hunt is “useless”, “inhumane”, and “unsustainable”, DeGeneres chose the equally anti-sealing Humane Society of the United States, donating $1.5 million (Hawkins & Silver, 2017). In response, Inuk teen Killaq Enuaraq Strauss made a video titled “Dear Ellen”, in hopes of educating the celebrity (and others) on the cultural significance and necessity of the seal hunt. She explained how without the ability to hunt seals, Inuit families would not only struggle to obtain adequate clothing and nutrition, but they would also lose a large part of their culture (Strauss, 2014). \n\n Inspired by the virality of the Oscars selfie and by Strauss’ video, activists Althea Arnaquq-Baril and Laakukuk Willliamson Bathory were inspired to create the “#sealfie” movement. This encouraged Inuit to post photos of themselves eating, hunting, and/or wearing seals in order to normalize it and educate social media users (Arnaquq-Baril, 2017). With help from Nancy Mike of The Jerry Cans, the activists organized the group sealfie pictured above, which is generally regarded as one of the most famous sealfies. This was an act of solidarity as well as a “tongue-in-cheek protest,” using humour and “[focusing] on cultural celebration and positive self-esteem” (Dean, 2014). Unfortunately, the sealfie campaign has been met with backlash; after Tanya Tagaq posted a sealfie of her baby next to a seal, she received an influx of threats and racist replies directed at both her and her child (Arnaquq-Baril, 2017). However, this campaign and Inuit’s refusal to back down are also making a difference! A few months after the campaign began, Greenpeace changed their stance on the seal hunt and issued an apology, beginning to reconcile by funding a Supreme Court case to prevent seismic testing in Nunavut’s waters (Kerr, 2014; Burke, 2021). In addition to this campaign, many activists continue traditional protest methods, as well as going on international trips to educate the public and policymakers (Arnaquq-Baril, 2017).\n\nReferences\nArnaquq-Baril, A. (Director). (2017). Angry Inuk [Film]. National Film Board of Canada.\n\nBurke, D.C. (2021). The case for a Greenpeace apology to Newfoundland and Labrador. Northern Review, 51, 1-15. doi:10.22584/nr51.2021.002\n\nCity of Iqaluit. (n.d.) About Iqaluit: History & Milestones. Iqaluit. https://www.iqaluit.ca/visitors/explore-iqaluit/history\n\nHawkins, R., & Silver, J.J. (2017). From selfie to #sealfie: Nature 2.0 and the digital cultural politics of an internationally contested resource. Geoforum, 79, 114-123. doi:10.1016/j.geoforum.2016.06.019\n\nKerr, J. (2014, Jun 24). Greenpeace apology to Inuit for impacts of seal campaign. Greenpeace. Retrieved March 6, 2023, from https://www.greenpeace.org/canada/en/story/5473/greenpeace-apology-to-inuit-for-impacts-of-seal-campaign/\n\nPrashad, E. [@EmilyRidlington] (2014, March 27). Iqalummiut take a #sealfie at Four Corners in their best seal skin gear. #cbcnorth [Image attached] [Tweet]. Twitter. https://twitter.com/EmilyRidlington/status/449310634685890560\nStrauss, K. E. (2014, March 23). Dear Ellen [Video]. YouTube. https://www.youtube.com/watch?v=eRPEz57_l_M\n\n","opacity":null,"text":"\"#Sealfies\" in Iqaluit - Lanie Osell","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[63.74944,-68.521857],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680493039546252,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"25222602-bed4-4bda-a55d-bc6eeb38f701","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680504155000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"1a9ae875-3f9f-4ec6-aee3-b6385b6aff97","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"ed073ff7-48a6-4f34-ae7a-f8e48c577f83","isCollapsed":null,"description":"Howard Zhang\n\nTheme: Resistance\nWord Count: 460\n\nInuvialuit, spanning the Northwest Territories and Yukon, is the largest of four Inuit “regions” in Canada – in a collective territory called “Inuit Nunangat”, which translates to “the place where Inuit live” (Government of Canada, 2009). The Inuit are Indigenous people of Arctic Canada, which of course, is a predominantly remote region with frigid year-round temperatures and mountainous terrain. With this comes traditional practices for survival that Inuit populations have adapted based on the region’s physical geography (Huynh, 2019).\n\nOne of these practices, which is the focus of this case study, is seal hunting. Because of Arctic Canada’s climate that renders farming unsuitable, as well as the unfeasible logistics of importing produce, Inuit nations have relied on the abundance of seal in local waters as subsistence. Not only is seal highly accessible, but it is highly nutritious in proteins, fats, and vitamins, creating a cost-effective and sustainable source of food. Through trading, both as food and in fur products such as coats, seal also comprises the Inuit economy (Kerslake, 2018). For centuries, seal hunting has allowed Inuit communities to thrive. \n\nHowever, the Inuit seal hunt began to be interfered with by Euro-centric animals rights groups in the 1970s. Organizations such as the “International Fund for Animal Welfare” have long advocated for the banishment of seal hunting, citing “cruelty” and species endangerment (Farquhar, 2020). Their campaigns are often backed by misleading and stigmatizing narratives against Inuit nations. One notable example involves an illustration depicting a “grotesque” Inuit individual savagely slaughtering a “cute, helpless” seal. These narratives frame the Inuit in a negative light, and ultimately, through a revision in international regulations, take away their primary source of food (Farquhar, 2020). While Inuit leaders have been involved in deliberation processes, power imbalances have diminished their voices.\n\nYet, Inuit nations fought for their right to hunt seal. This is where we observe a collective pushback – a resistance – towards culturally-insensitive regulators. To counter the stigmatizing narratives by animals rights groups, the Inuit responded with narratives of their own. This was facilitated through social media platforms and notably hashtags such as “#sealfie”, “Phoque you”, and “Animism”, which represented awareness-raising efforts on the importance and historical context of the Inuit seal hunt (Farquhar, 2020). While current regulations still present barriers, action has resulted in breakthroughs such as substantial government funding, a national seal recognition day, and increased support from lobby groups. \n\nThese breakthroughs, as well as the act of resistance in general, are important because they represent a balancing of historically imbalanced (i.e., colonial) power dynamics. In the past, this has led to systemic inequity, and further resistance sets a precedent for recognition. Therefore, this example demonstrates that Inuit Seal Hunting in Canada is a traditional, sustainable, and necessary practice that has been kept alive through successful acts of resistance by Inuit peoples.\n\nBibliography\nCBC Arts. (2018). Only an Inuk filmmaker could make a documentary like Angry Inuk. Retrieved April 2, 2023, from https://www.cbc.ca/arts/thefilmmakers/only-an-inuk-filmmaker-could-make-a-documentary-like-angry-inuk-1.4743338\nGovernment of Canada. (2009, February 13). Inuit [Administrative page; fact sheet; resource list]. https://www.rcaanc-cirnac.gc.ca/eng/1100100014187/1534785248701\nFarquhar, S. D. (2020). Inuit Seal Hunting in Canada: Emerging Narratives in an Old Controversy. ARCTIC, 73(1), Article 1. https://doi.org/10.14430/arctic69833\nHuynh, F. (2019, April 15). Seal Hunting in Canada: Why It is Important to Inuit Communities. GBC College English — Lemonade. https://medium.com/gbc-college-english-lemonade/seal-hunting-in-canada-why-it-is-important-to-inuit-communities-7862023b0c71\nDanny Kerslake. (2018, March 1). Importance of seal hunt to the Inuit is focus of documentary screening, panel in Saskatoon | CBC News. CBC. https://www.cbc.ca/news/canada/saskatoon/importance-of-seal-hunt-to-the-inuit-is-focus-of-documentary-screening-panel-in-saskatoon-1.4557644\n\n","opacity":null,"text":"Inuit Seal Hunting in Arctic Canada","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[63.3922059,-68.5261175],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680495130488302,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"01b0d8dc-a436-4c36-bd88-fbb82bb7d391","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680495688000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"22706477-2cf7-4744-9209-35079fc30849","hasLongDescription":false,"icon":null,"locked":true,"type":"Marker","radiusDisplayAngle":90,"textStyle":null,"size":10,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"54534400-b1fc-4763-bd7f-5dfe396ba66f","isCollapsed":null,"description":"This is the second part to my pinned location-- it shows the land in which the Straits Salish people inhabit as well as the Salish Sea where Reef-Net salmon fishing takes place. 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case study I have chosen to discuss is the Tiny House Warriors who are battling against the Trans Mountain Pipeline. It involves the Secwepemc Nation who do not stand with the construction of the pipeline on their traditional land. As a result, it is an example of resistance since they are working against it by making tiny houses on its 518 km route (TINY HOUSE WARRIORS, 2020). They are against it due to it being on their land and it leaves negative impacts on their environment (Johnson, 2018).\n\nThe specific location I chose to focus on for Part II is the North Thompson River Provincial Park as it is a location where the Tiny House Warriors moved their houses to during 2018 in order to continue their fight against the pipeline (Marchildon, 2018). The park is on unceded Secwepemc territory and they are peacefully protesting the path of its construction (Marchildon, 2018). The Canadian government’s support for the Kinder Morgan’s Trans Mountain Pipeline has made Indigenous people feel worried considering they have not agreed to the construction of the pipeline (Marchildon, 2018). One of the reasons the Secwepemc Nation opposes the pipeline is due to environmental concerns such as leaks which could negatively impact their water, land and the individuals (Neigh, 2022). They are demonstrating resistance as the government made them live on reservations and they are fighting back and protesting for their beliefs by placing the tiny houses on their traditional land (Johnson, 2018). The resistance against the pipeline holds significance as Indigenous communities have dealt with harm to their culture, health, and land loss (Sheloff, 2020). Historically, they have worked to fight these issues and are continuing to do so currently with the pipeline (Sheloff, 2020). Ultimately, with the construction of these houses, it is a way for them to be “engaging in cultural resurgence as part of the movement to stop the devastation of their lands” (Fawcett & Johnson, 2022, p. 124). Overall, the resistance of the Secwepemc Nation is portrayed as they are taking action and getting charged for protecting their land (TINY HOUSE WARRIORS, 2020).\n\nThe image I have attached is of one of the tiny houses which I retrieved from the Tiny House Warriors Facebook page. In the image, there is a yellow sign indicating a pipeline warning with the tiny house parked behind it. (Tiny House Warriors, 2018). I find that this image portrays resistance as they are working towards change.\n\nWord Count: 375\n\nReferences\n\nFawcett, L. K., & Johnson, M. (2022). Oceanic, Multispecies, Resilient Resistance: Whales, Noise Pollution, and Tiny House Warriors. Resilience (Lincoln, Neb.), 9(3), 111–130. https://doi.org/10.1353/res.2022.0013\n\nJohnson, R. (2018, January 2). Tiny Houses, big resistance. Earth Island Journal. Retrieved April 4, 2023, from https://www.earthisland.org/journal/index.php/articles/entry/tiny_houses_resistance_pipeline/ \n\nMarchildon, J. (2018, July 12). These 'tiny house warriors' have occupied a Canadian park for a very important reason. Global Citizen. Retrieved April 4, 2023, from https://www.globalcitizen.org/en/content/tiny-house-warriors-pipeline-indigenous-protest/ \n\nNeigh, S. (2022, March 1). Grassroots Secwépemc resistance to the Trans Mountain Pipeline. the media co-op. Retrieved April 4, 2023, from https://mediacoop.ca/node/119038 \n\nPage tinyhousewarriors.com: – our land is home. TINY HOUSE WARRIORS. (2020). Retrieved March 15, 2023, from http://www.tinyhousewarriors.com/\n\nSheloff, S. (2020, November 17). Blog: Special series - A history of indigenous resistance. Edmonton Social Planning Council. Retrieved March 15, 2023, from https://edmontonsocialplanning.ca/2020/11/17/blog-special-series-a-history-of-indigenous-resistance/\n\nTiny House Warriors. (2018). Tiny House Warriors in the path of the Trans Mountain pipeline, asserting Secwepemc jurisdiction and authority and internationally protected rights to exclusively use and occupy our ancestral lands. #stopkm. Facebook. Retrieved April 4, 2023, from https://www.facebook.com/tinyhousewarriors/photos/pcb.279268625968299/279267919301703/?type=3&theater. \n","opacity":null,"text":"Secwepemc Territory - Trans Mountain Pipeline - Navroop Padda","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[51.79,-120.099438],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680494101149731,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"90717276-cc42-4de1-84d8-68644e4f9e92","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680678730000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"c1464b27-aaa3-451f-803d-26ebc7631a01","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"acca9da0-14c6-48bd-adaa-1c7651988534","isCollapsed":null,"description":"During the early stages of the Canadian Confederacy Federal and Provincial governments enforced policies that inadvertently proved Chinese Immigrant’s resilience. The town of Malakwa represents the completion of the Canadian Pacific Railway or CPR for short, it is the place where the last railroad spike was placed signifying the completion of the railroad. During the building and construction of the railroad, many Chinese labourers worked long days in dangerous working conditions. Handling dynamite, working on high cliff edges and far underground boring tunnels are a few of the circumstances in which they were forced to work. Above all of the previously listed challenges the Chinese labourers were paid significantly less compared to workers of other ethnic backgrounds.\n\nApart from the specific challenges of building the railroads in the conditions the Chinese found themselves in, the Chinese were also persecuted by the federal government as well as the provincial government of British Columbia. The Chinese were not allowed to own property or businesses outside of designated zones colloquially known as “China towns”. These areas soon became a safe haven for the new and growing Canadian Chinese populations residing in a particular city. With the growth of the China towns came the preservation of Chinese culture and customs, a sign of the resilience that Chinese people have.\n\nThis point, in the town of Malakwa represents the resilience the Chinese have as it can be seen as a symbol of working through hardship. Once the railroad was completed the Chinese workers were excluded from the celebrations even though they had made the most impact in the construction process. Even though they were excluded and exploited, the Chinese did not give up on their new life in Canada! They still worked hard at creating jobs and incomes to support a future generation that could live and grow in Canada. Right now in Vancouver there is a rich Chinese culture and many places in which this can be experienced! You can get Chinese food, celebrate the Chinese New Year or play a game of Mahjong. There are many ways we can experience the resilience of the Chinese people here in Vancouver and throughout Canada!\n\n","opacity":null,"text":"Exploitation of Chinese workers on the CPP - Bailey Sanders - Resilience ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[50.938276,-118.789236],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680542648732850,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"d671b3f5-2c3b-415c-b883-837ff23dbd4d","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680567894000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"0aa6e1db-f003-4720-a05b-4ffb01f07355","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"42448c21-ccfe-4d8c-b4fb-4d35049cd642","isCollapsed":null,"description":"The Banff National Park is a site in Canada that represents the resilience of the Ukrainian people and their culture. This was the location of The WW1 Banff Castle Mountain Internment Camp where many Ukrainians were forced to build the roads in and out of this major Canadian tourist attraction.\n\nJust before the first world war, Ukraine had been taken over by Russia and many Ukrainians were facing oppression. Also at this time, the Canadian government was advertising free land to immigrants as they were wanting people to come to Canada to settle the prairies. Knowing that the Ukrainians were good agriculturalists and were experiencing discrimination in their homeland, the Canadian government prospected the Ukrainian farmers to come to Canada for free fertile farmland. However, when thousands of Ukrainians left their home and came to Canada, the circumstances they found were not as they had expected. The prairies were barren and rocky.\n\nNot only did the Ukrainians face harsh farming conditions, but In 1914, a federal law, called the War Measures Act was passed, giving emergency powers to the government of Canada. As Russia and the Austro-hungarian empire started to pose a threat to the rest of the world, Canada was quick to associate Ukrainian immigrants with these countries. Approximately 8,000 Eastern Europeans were gathered and contained in internment camps throughout Canada. Internees were kept behind barbed wire, forced to work hard labor, and lived in extremely poor conditions.\n\nThe Castle Mountain Internment Camp was only one of the many camps in Canada during this time, and was situated in what we now know as The Banff National Park. Millions of people visit this major tourist attraction every year, but few are aware of the history of the discrimination that occurred on the roads they traveled on to get there. The Ukrainian prisoners of war were forced to work labrous jobs, including building the road stretching from Castle Mountain all the way to Lake Louise, which is a distance of almost 60 kilometers. Ukrainian and eastern European immigrants were tested physically through enduring long work days which often started by a several hour march to the work site. They were challenged mentally as well as they were often humiliated and belittled because of their culture. \n\nDespite these circumstances, the Ukrainian immigrants persevered through these challenges in making Canada a home for themselves and their families. Today, the Ukrainian population still thrives in Canada with over 1.36 million people of Ukrainian descent. The \nUkrainian people are known to have a strong sense of pride in their culture, as they held onto their traditions throughout the many persecutions they faced throughout history. This strong cultural identity helped them persevere against oppressions they faced, including the hardships they faced at the Banff internment camp. Their population in Canada today represents the resilience of the Ukrainian people and how they refused to let any challenges stop them from building a life for themselves in Canada. \n(word count: 493)\n\n\nSemchuk, S. (2019). The stories were not told: Canada’s First World War internment camps. University of Alberta Press. \n\nSwyripa, F. (2015). Ukrainian Settlement in the Canadian Prairies. In The Canadian Encyclopedia. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/ukrainians-homesteading-in-the-parkland-feature\n\n(2018). Ukrainian Internment in Canada. In The Canadian Encyclopedia. Retrieved from https://www.thecanadianencyclopedia.ca/en/article/ukrainian-internment-in-canad\n\nWilson, B. (2018). Banff’s history with forgotten internment camps. Rocky Mountain Outlook. https://www.rmoutlook.com/banff/banffs-history-with-forgotten-internment-camps-1573291\n\n\n\n","opacity":null,"text":"Castle Mountain Ukrainian Internment Camps - Kennedy Primrose (resilience)","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[51.5460818,-116.1327338],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680631022496377,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"590b9d14-ed11-4a28-b99e-b21d6b4f0cfc","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680677205000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"03eef653-86c8-407a-ae3c-09a897f929c1","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"01dfbed9-6eea-4b20-9328-bb0683f2f7cf","isCollapsed":null,"description":"Petra Kunz \nLhuḵw'lkuḵw'áyten is the name given to the area around Burnaby Mountain in Sḵwx̱wú7mesh (Squamish). It means “where the Arbutus bark is gathered in the spring”, which shows the importance and how the land was used by Indigenous Peoples before colonizers arrived. Now, it is called “Burnaby Mountain”. The area around Barnet Marine Park, including the mountain, was used to gather Arbutus bark traditionally used for medicine (District of Metchosin Arbutus, n.d.), as well as “prime upland areas for hunting and medicinal and food plant collection particularly in the early spring when salmonberry, Indian plum, red elderberry, and other plant species important to aboriginal subsistence” (Kwikwetlem First Nation, 2014). Khelsilem, and SFU linguistics scholar and Sḵwx̱wú7mesh-Kwakwa̱ka̱ʼwakw community leader, says that the name “Lhuḵw'lkuḵw'áyten” refers to the area surrounding Burnaby Mountain, rather than the mountain itself, and the mountain itself would be referred to as “Smánit ta Lhuḵw'lkuḵw'áyten” - the mountain of Lhuḵw'lkuḵw'áyten. Used for thousands of years by Indigenous Peoples such as səl̓ilwətaɁɬ təməxʷ (Tsleil-Waututh), kʷikʷəƛ̓əm, Hul’qumi’num, Stz’uminus, Skwxwú7mesh-ulh Temíx̱w (Squamish), šxʷməθkʷəy̓əmaɁɬ təməxʷ (Musqueam), Cayuse, Umatilla, Walla Walla, and S’ólh Téméxw (Stó:lō) nations (Native Land, n.d.), the mountain was used by colonizers. Reading documents, articles, reports, and even social media posts written by Indigenous Peoples belonging to groups who traditionally use this land, the history of the mountain starts thousands of years ago, and has “cultural and socio-economic importance” (Kwikwetlem First Nation, 2014). Documents written by colonizers concerning the area, the mountain, and its history begin much closer to the present day. For example, the UniverCity website’s “history” page says “In 1963, when architects Arthur Erickson and Geoff Massey submitted their initial plan for Simon Fraser University, they envisioned that it would anchor a residential community atop Burnaby Mountain'' (UniverCity, n.d.). There is no mention of the mountain’s history before 1963 and the wording “envisioned that it would anchor a residential community” implies that the mountain hadn’t anchored people in that area for thousands of years, though that is not the case. Furthermore, the official website for the UniverCity had no land acknowledgement or mention of life before 1963. On a more subtle note, when googling “the history of Burnaby Mountain”, the history of the development and settlement on Burnaby Mountain comes up, like the UniverCity website. Although, “when searching for “the history of Lhuḵw'lhuḵw'áyten”, multiple websites came up discussing the history and origins of the name ([Lee], 2021) and the Indigenous Peoples who live in the area (Godfrey, 2021). This is a concrete and real-world example of how names matter; one change in the search bar and the type of results are completely different, even though essentially the same question is being asked, the same mountain is being explored” (Kunz, 2023). The story of this mountain and how the names are different, or forgotten, shows unsettling because it shows the removal and how purposefully hid the story and claim of Indigenous Peoples to the area. \n\nWordcount: 468\n\nBibliography: \nArbutus Arbutus Menziesii - Metchosin.civicweb.net. https://metchosin.civicweb.net/document/1748/. \n\nGodfrey, Dustin. (2021, March 5) Jammed Gears: A History of Creeping Developments on Burnaby Mountain. BurnabyNow. https://www.burnabynow.com/local-news/jammed-gears-a-history-of-creeping-developments-onburnaby-mountain-3520576\n\nHistory - UniverCity - Better Living on Burnaby Mountain. (2016, February 16). UniverCity - Better Living on Burnaby Mountain. https://univercity.ca/about-us/history/\n\nKhelsilem. What Is the Name for Burnaby Mountain? Facebook. https://www.facebook.com/Khelsilem/photos/what-is-the-name-for-burnaby-mountaini-stared-an-ma-certificate-in-applied-ling/1460238147399870/. \n\nKunz, P. (2023). file:///Users/petrakunz/Downloads/GEOG162%20Research%20Assignment%20Petra%20Kunz%20(2).pdf \n\nLee, Henry. (2021). Fotoeins Friday: Coast Salish Place Names, Five. Fotoeins Fotografie. https://fotoeins.com/2021/10/29/fotoeins-friday-coastsalish-placenames-five/. \n\nNative Land. (2021). Native. https://native-land.ca/. \n\n\n\n","opacity":null,"text":"Lhuḵw'lkuḵw'áyten","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2780427,-122.9151297],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680635676287111,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"a4fcc2f3-8581-4986-afe9-3c3d1f65a70e","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680722323000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"19de7ae6-e36b-4bd0-a36a-f4cec85fad5c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"126235a8-63fa-425a-a703-5cac41a54fe1","isCollapsed":null,"description":"Resilience\n\nMy project was based on the South Asian-Canadian community, the community I identify with today. On my map, I picked the Burrard Inlet as my pinpoint of resilience as the Komagata Maru ship stayed near here for two months since they were not allowed to disembark in 1914. This incident is significance and displays resilience for the South Asian community as they faced Canada’s discriminatory policies against immigrants but continued to persevere through. For a bit of background- this ship arrived near Vancouver’s Burrard Inlet carrying 376 passengers who were mostly Sikh’s and were rejected entry in Vancouver as they did not follow the “Continuous Journey” (An Untold History. n.d.) law. This regulation was almost impossible to fulfil and reach Canada without making any stops from countries like India so this incident is a visible representation of Canada’s racist policies for preventing South Asian immigration. After this, the ship stayed at the harbour and South Asians were unable to dock or get off the ship, but they still attempted to persevere through this hardship. This is displayed as the passengers stayed isolated on board while attempting to seek legal help, assistance from South Asian communities living in Vancouver, protesting, and attempting to practice their rights. Many committees and community members like the Khalsa Diwan Society in British Columbia represented resilience as they rose to the defence of the passengers with legal battles, raising money, and hiring a lawyer for the 376 passengers who were stranded on the boat for nearly two months. That being said, through these two months, the South Asians passengers and associated community members in Vancouver took a stand for justice and equality. Despite their efforts, the Canadian government forced the passengers to leave the harbour and return to India where many of them faced persecution and death. \nThe Komagata Maru incident serves as memory and inspiration from the resilience and determination shown by passengers and fellow community members as they fought injustices in Canada. Even today, there is a monument that stands in Vancouver’s Harbour Green Park and holds the names of the South Asians passengers who faced racism from Canada as they were rejected entry. The image attached is also a stamp that was brought out by Canada and Canada post to recognize the 100- year anniversary of the incident. I’d also like to highlight that, since this memorial was placed in Coal Harbour, it was vandalized twice in the span of 14 months. The memorial being vandalized portrays that discrimination still exists in Canada but the South Asian community in Canada continue to push through and confront injustice with resilience. \n\nWord Count: 436\n\nReferences:\n\nPress, T. C. (2022, October 5). Komagata Maru Memorial vandalized in Vancouver for 2nd time in 14 months. British Columbia. Retrieved April 4, 2023, from https://bc.ctvnews.ca/komagata-maru-memorial-vandalized-in-vancouver-for-2nd-time-in-14-months-1.6097459 \nCanada post marks 100th-year anniversary of the komagata maru incident with new commemorative stamp. Cision Canada. (2018, December 24). Retrieved April 4, 2023, from https://www.newswire.ca/news-releases/canada-post-marks-100th-year-anniversary-of-the-komagata-maru-incident-with-new-commemorative-stamp-514254451.html \nKomagata Maru: Challenging injustice · South Asian canadian heritage. South Asian Canadian Heritage. (n.d.). Retrieved April 4, 2023, from https://www.southasiancanadianheritage.ca/komagata-maru-challenging-injustice/ \nKomagata Maru. British Columbia - An Untold History. (n.d.). Retrieved April 4, 2023, from https://bcanuntoldhistory.knowledge.ca/1910/komagata-maru \nKomagata Maru. Komagata Maru - SikhiWiki, free Sikh encyclopedia. (n.d.). Retrieved April 4, 2023, from https://www.sikhiwiki.org/index.php/Komagata_Maru \n\nImage: \n\n1914 Komagata maru incident: Timeline of events leading to apology. CTVNews. (2016, May 18). Retrieved April 4, 2023, from https://www.ctvnews.ca/canada/1914-komagata-maru-incident-timeline-of-events-leading-to-apology-1.2907101 \n\n\n","opacity":null,"text":"The 1914 Komagata Maru Incident- Bhawna Handa ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.299757,-123.091806],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680652302845966,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"78593184-cdd2-44b6-aec9-31b234c55594","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680657716000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"852de787-e66c-4deb-bb30-8bde9788ed3f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1c409d4a-be9f-40e4-bcd8-fa9c9c6cdc65","isCollapsed":null,"description":"Theme = resistance\n\nThe Wet'suwet'en protests are an example of resistance against natural resource extraction and land dispossession. Coastal GasLink, an oil company, received the Canadian government's support to trespass on Wet'suwet'en territory in order to continue the construction of their oil pipeline. The Wet'suwet'en nation was supposed to cooperate with these plans, but they felt it was right to defend and protect their territory. They are resisting the Canadian government and Coastal GasLink's attempt to put profit above their rights to their own land. (Eisenberg, 2022, p. 41). The Coastal GasLink pipeline spans 670 km in northern British Columbia and aims to transport natural gas across the province (\"Coastal GasLink\"). According to \"Coastal GasLink,\" they have received ongoing support from indigenous communities located near the pipeline, and their website even includes a positive testimonial from a Wet'suwet'en hereditary chief. However, given the protests from Wet'suwet'en land defenders, there is some discrepancy or misunderstanding here. An issue with this has to do with informed consent. Certain Wet'suwet'en nation members support the pipeline project because of its promised safety or promise to create more jobs. However, other Wet'suwet'en nation members feel that Coastal GasLink is misleading those who support the pipeline and that there is a significant lack of informed consent (\"Unist'ot'en Camp\").\n\nI put my plot point near Houston, BC. It is near the location where Wet'suwet'en land defenders returned to their protest site only a month after the RCMP arrested dozens of them. Prior to the arrests, the Wet'suwet'en hereditary chiefs gave Coastal GasLink an eviction notice as they were trespassing on their land. And at this point, their notice still stood. But, of course, this did not stop the gas company from continuing its project (Trumpener, 2021). At the protest ground, specifically, there is the Unist'ot'en clan, which \"are the original Wet'suwet'en Yintah Wewat Zenli distinct to the lands of the Wet'suwet'en.\" (\"Unist'ot'en Camp\"). Their protests and reoccupation of the land continue today, and they have successfully managed to keep the Coastal GasLink workers off their land, halting that part of the project. The Unist'ot'en land defenders work hard daily to protect their land and even accept volunteers and donations to help their cause (\"Unist'ot'en Camp\"). They are strong and resilient people and will not give up, despite being threatened by the Canadian government and Coastal GasLink. \n\nReferences\nCoastal GasLink. Coastal GasLink. (n.d.). Retrieved April 4, 2023, from https://www.coastalgaslink.com/ \n\nEisenberg, A. (2022). Decolonizing Authority: The Conflict on Wet'suwet’en Territory. Canadian Journal of Political Science/Revue Canadienne De Science Politique, 55(1), 40-58. doi:10.1017/S0008423921000858\n\nTrumpener, B. T. (2021, December 20). Wet'suwet'en protesters block Coastal GasLink site again, 1 month after Rcmp crackdown. CBC. Retrieved February 17, 2023, from https://www.cbc.ca/news/canada/british-columbia/wet-suwet-en-protesters-block-pipeline-site-again-1.6293000.\n\nUnist'ot'en Camp. Unist'ot'en camp - Heal the People, Heal the Land. (n.d.). Retrieved April 4, 2023, from http://unistoten.camp/ ","opacity":null,"text":"The Wet'suwet'en Protests - A Case Study of Resistance - Micaela Mulleder","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.400192,-126.6482784],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680662619490304,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"62479c34-f8e1-43e6-bbe6-c0610421df1d","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680663042000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"8e46bfa0-e2e4-4066-9266-0bc686c623c2","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"65f2a5f8-c4ac-4065-b456-823bc7c18eb8","isCollapsed":null,"description":null,"opacity":null,"text":"Ottawa","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.421144,-75.690057],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680663269950050,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680684602000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"db275407-bdd1-4c3c-be29-5b1da964e695","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5b7d93ea-188a-4842-ba6c-18c9a8c4ac56","isCollapsed":null,"description":"Theme: Unsettling\n\nTaking place in the late 1890s, the Klondike Gold Rush is commonly thought of as a case of modern technological development and immigration (Bowen & Johnson, 2018; Kirchhoff, 2019). However, these perspectives obscure the inequities and genocidal practices forced upon the area’s Indigenous Peoples, specifically the Tr'Ondëk hwëch'in (Han) around Dawson City. Through the removal and repression of Indigenous communities from their traditional lands and practices, additionally exploiting such lands for economic gain, the Klondike Gold Rush acts as a historical case of unsettling practices instrumental in the historical and contemporary growth of Canada.\n\nThe mass influx of settlers as a result of the Gold Rush pushed the Han First Nation away from their territories. Traditionally utilized as a major fishing and hunting site for the Nation (Bowen & Johnson, 2018; Clark, 2011), Dawson City became infested with mining prospectors and industrial operations; mining operations, supply and transport businesses, bureaucratic organizations, and professional development dominated the area (Neufield, 2016). These practices display a forceful separation of land and resources from the Han peoples, exemplary of unsettling practices.\n\nThis removal from land and resources drove the Han to the brink of extinction. The destruction and subsequent commercialization of their traditional territories reduced the Nation’s ability to hunt and access food, leading to a struggle with starvation (Ferguson, 2005). Furthermore, the simple influx of settlers facilitated the introduction of foreign disease to the Han (Bowen & Johnson, 2018) and, along with the starvation, led to a large amount of Han deaths.\n\nAlso resulting from the unsettling practices of the Gold Rush was the development of the Canadian settler-state. Of particular significance was the role of the Gold Rush in asserting Canadian sovereignty over the Klondike region, as well as the general North. Along with the influx of industrial development to the region came land surveyors. Essentially splitting the Han territory in half, the plotting of the area by land surveyors led to the creation of the Yukon Territory in 1898, granting Canada a right to the land over the United States (Ferguson, 2005). Such actions also justified the presence of North-West Mounted Police (NWMP) in the area, restricting the ability of the Han peoples to migrate into neighbouring territory.\n\nThe influx of settlers and industrial development, the displacement and death as a result of this, and the oppressive presence of the NWMP display the harmful acts of unsettling forced upon the Han Nation during the Klondike Gold Rush. Although narratives exist of the Gold Rush contributing to the modernization of Canada, this contribution was ultimately short-lived. Upon a dwindling amount of gold and lack of monetary incentive, the area surrounding Dawson City was abandoned (Kirchhoff, 2019), now housing a population of approximately two thousand (Ferguson, 2005). This both alludes to the disastrous impact of the Gold Rush on the area and serves as a legacy to the perverse acts of unsettling conducted against the Han Nation and the area’s Indigenous population.\n\nWord count: 463\n\nSources: Bowen, L.S., & Johnson, F. (Hosts). (2018, November 26). The Gold Rush. In The Secret Life of Canada. CBC. https://www.cbc.ca/radio/secretlifeofcanada/what-was-the-real-cost-of-the-klondike-gold-rush-1.4920715\nClark, A. M. F. (2011, January 31). Tr'Ondëk hwëch'in (Han). The Canadian Encyclopedia. Retrieved February 19, 2023, from https://www.thecanadianencyclopedia.ca/en/article/han\nFerguson, W. (2005). Canadian History for Dummies (2nd ed). John Wiley & Sons.\nKirchhoff, M. J. (2019). Dawson’s Boom Is Over. Pacific Northwest Quarterly, 110(2), 55–65.\nNeufeld, D. (2016). Our land is our voice: First nation heritage-making in the Tr’ondëk/Klondike. International Journal of Heritage Studies, 22(7), 568–581. https://doi.org/10.1080/13527258.2016.1182051","opacity":null,"text":"Tr'ondëk / Klondike Gold Rush - Sebastian Guias","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[64.060661,-139.431695],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680661291015419,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"5d265f4e-dc3d-4738-8f19-5d4283aaecc4","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680664853000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"edd9c6bf-055c-46aa-bd90-acac23aba9be","hasLongDescription":null,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"b39a9f41-e279-403d-9b4f-72557c49403c","isCollapsed":null,"description":null,"opacity":null,"text":"Blue River","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.109377,-119.307317],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680683285536885,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680683286000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"5b91627e-b71c-4b17-8b64-da8da8559663","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"5936c28f-9b76-43cb-87ff-8f943457b1e6","isCollapsed":null,"description":"\nKhaza Hamim\nTheme: Resistance\n\nThe Idle No More movement was developed as a form of resistance or protest movement by four Indigenous women from Saskatchewan - Jessica Gordon, Sylvia McAdam, Sheelah McLean, and Nina Wilson – founded in November 2012 and later joined by hundreds of people to mainly fight against the Bill C-45 legislation which was seen as a form of Colonialism as the Indigenous people's rights were now being taken away due to the introduction of the Bill C-45. The Indigenous community fought back with the Idle No More movement focusing on many protests around Canada as well as Chief Theresa Spence went on a hunger strike as well as to fight for the Indigenous community's rights (Bruin, 2013). The Idle No More campaign arose in reaction to several bills presented by the Canadian government in 2012. Bill C-45, commonly known as the Jobs and Growth Act had substantial impacts on Indigenous peoples and their lands since it lowered the amount of federally protected rivers and made it easier for enterprises to lease Indigenous lands without Indigenous peoples' full permission\n(Wotherspoon, 2013).\n\nThese women were concerned about how these policies might affect Indigenous rights, sovereignty, and the environment. Idle No More's founders used social media channels to raise awareness and motivate people throughout Canada and the world to take action in favour of Indigenous rights and environmental protection. The central vision of Idle No More is focused on collaborating with allies to acknowledge First Nations sovereignty and nationhood while employing a constructive, nation-to-nation relationship to promote social justice and safeguard the environment and lands in a culturally sensitive manner. (Wotherspoon, 2013).\n\nFrom December 11, 2012, to January 24, 2013, Chief Theresa Spence, a member of the Idle No More movement, went on a hunger strike to express her displeasure with the Canadian government's disrespect for Indigenous treaty rights and duties (Vaisey, 2013). Her protest took place on Victoria Island, a renowned spot for gatherings and rituals, which strengthened her story and increased the attention it received, including that of Prime Minister Harper. Spence's protest drew together activists, won the support of opposition MPs, and boosted Aboriginal issues in the press, with support from Indigenous communities all over the world. She placed herself in danger by going on a hunger strike to fight against change and defend the environment.\n(Tomiak J., 2016).\n\nSince the early 1700s Indigenous communities are fighting back to protect and preserve their culture, language and rights. Acts of Resistance have occurred multiple times throughout our history and continue to make sure the voices are heard, and changes occur and are attached to an old Indigenous law about speaking out and protecting the land and the water for the forthcoming generations (Wotherspoon, 2013). Through the events of the Idle No Movement as well as the Chief's hunger strike the people of Canada with the Indigenous communities fought back to protect their lands and resist change which harms both their culture and future.\n\n(Words: 478)\n\nReferences :\n\nBruin, T. D. (2013, April 12). Idle no more. The Canadian Encyclopedia. Retrieved March 15, 2023, from https://www.thecanadianencyclopedia.ca/en/article/idle-no-more\n\nTomiak, J. (2016). Unsettling Ottawa: Settler Colonialism, Indigenous Resistance, and the Politics of Scale. Canadian Journal of Urban Research, 25(1), 8–21. http://www.jstor.org/stable/26195303\n\nVaisey, N. T. (2013, February 10). Theresa Spence. The Canadian Encyclopedia. Retrieved March 15, 2023, from https://www.thecanadianencyclopedia.ca/en/article/chief-spences-hunger-strike#\n\nWotherspoon, T., &amp; Hansen, J. (2013, July 18). The \"Idle No More\" movement: Paradoxes of First Nations inclusion in the Canadian context: Article. Social Inclusion. Retrieved March 15, 2023, from https://www.cogitatiopress.com/socialinclusion/article/view/107\n\n","opacity":null,"text":"Formation of Idle No More Movement Resistance","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.132834,-106.665965],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680687309306439,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"ee69dc4c-2152-4441-b47d-7e4852a522e9","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680700236000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"23e07152-bd9d-407e-b9e1-f8d2ae69bd3c","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"a3a603af-3dc7-4852-9dd7-1ac73c422284","isCollapsed":null,"description":"Theme: Resilience \nBy: Ashley Kuan\n\nThe case of the murdered and missing Indigenous women is an example of resilience despite their experiences of discrimination, violence, and lack of resources, through coming together as a community at the annual Women's Memorial March. This March takes place every year on February 14th led by women in the Downtown Eastside in honour and memory for missing and murdered Indigenous women. Every year, many individuals join the march to honour those who were affected and spread awareness in remembering those who are still missing. One case in particular is Chelsea Poorman, whose remains were found in April 2022 in an abandoned building on these coordinates of the map (1536 W 36th Ave). Chelsea’s case stands out to me, as I have memories of hearing her story on the news and seeing her flyers spread throughout the DTES and Chinatown area every time I would go to work. Cases like Chelsea demonstrate that several of these cases get forgotten with no justice or answers available to the public or to her loved ones. Organizations and events such as the Women’s Memorial March bring these cases to light in hopes to prevent more cases like this from happening. The march is an example of resilience after experiencing several years of violence which led to support and continuous strength in finding answers for their loved ones in hopes to spread the importance of their people in Canada. The Women’s Memorial March is the most significant action and example of resilience as it shows the impact and the message they want to share to the world. Even after countless Indigenous women experiencing violence or the loss of their loved ones, they gather together as one in hopes to put an end to this. Although there have been several organizations, events and marches, many have continued to share their disappointment with the ongoing violence and rising cases of murdered and missing Indigenous women. People have shared their experiences of multiple deaths of Indigenous women in their community in the span of a few days. Till this day, there continues to be multiple incidents and many are upset by the lack of action being done and the government’s lack of funding to those directly affected (Macyshon, 2022). I chose this pinpoint of Chelsea's case of missing and murdered Indigenous women, in order to spread awareness of the harsh reality that still occurs to Indigenous women and how prevalent and close it is in the city we live in.\n\nWord Count: 413\n\nReferences: \nCharach, K. (2022, May 28). ‘What happened to Chelsea?’ Vancouver march demands answers in \nIndigenous woman’s death. CTV News. Retrieved from \nhttps://bc.ctvnews.ca/what-happened-to-chelsea-vancouver-march-demands-answers-in-indigeno\nus-woman-s-death-1.5923147 on March 2023.\n\nMacyshon, J. (2022, June 3). Advocates frustrated with inaction over missing and murdered Indigenous \nwomen. CTV News. Retrieved from \nhttps://www.ctvnews.ca/canada/advocates-frustrated-with-inaction-over-missing-and-murdered-indigenous-women-1.5932724 on March 2023.\n\nMMIWG. National Inquiry into Missing and Murdered Indigenous Women and Girls. Retrieved from \nhttps://www.mmiwg-ffada.ca/final-report/\n\nAnnual Womens Memorial March. Retrieved from https://womensmemorialmarch.wordpress.com/about/ \non March 2023.\n\n\n\n\n","opacity":null,"text":"Women's Memorial March: Case of Chelsea Poorman","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.238733,-123.140644],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680726951965905,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"767e9f6d-5321-400c-9173-20c3918cf8b0","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680729957000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"5852d6d2-c8d7-4b10-9d91-7f8507044f0f","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"1f8bc976-59d6-4c8e-9a95-6fb48a1a7c45","isCollapsed":null,"description":"Gagandeep Gill\nTheme: Unsettling\n\nThe Coastal Gaslink pipeline (CGP) is unsettling Indigenous lands with the help of the Indian Act and the support of the Canadian government. As the CGP expands across unceded and ceded Indigenous territories, CGP claims to have gained the approval of 20 elected Indigenous groups near the pipeline route (Coastal Gaslink, 2023). However, these groups manage under the Indian Act, which allows the Canadian government to parent over what these groups decide. The government uses the Indian Band Councils to extort Indigenous resources to make profits while making First Peoples reliant on temporary employment connected to the extortion of their resources (Huang, 2022). The decision to allow pipeline construction disregards the harms such temporary jobs may have on First Peoples in the area while distorting their resources and livelihoods. Plus, the CGP did not consult with hereditary chiefs of unceded territories, who opposed the pipeline of accessing their lands with legal pursuits (Wikler, 2020; Raven Trust, 2023). The CGP's request to access unceded lands to Indian Band Councils rather than hereditary chiefs shows how they relied on processes the Indian Act established. Plus, the legal actions against CGP demonstrate how the government and courts rule in favour of their policies over Indigenous sovereignties. \n\nIn 2020, the BC Supreme Court dismissed the Wet’suwet’en First Nation's appeal to deny CGP access to their lands for the Coastal Gaslink Pipeline Ltd. V Huson case. Instead, the courts ruled in favour of the company as they had provincial permits and agreements with Indian Band Councils, regardless of the Wet'suwet'en territory being unceded. This decision indicates how the settler legal system overrules Indigenous governance over their assets, as settler policies are prioritized over Indigenous laws. The prioritization of settler legislation might have to do with settler states threatened by Indigenous land titles and independent governance. When Wet'suwet'en protestors and land protectors resisted the CGP from entering, security measures were brought into the pipeline sites by Canadian authorities and the CGP company (Mittal, 2021). Such precautions are enforced by settler governing bodies to prevent peaceful protesting from disobeying their rule as it would restrict Canadian jurisdiction over unceded lands that BC is on. \nHence, pipeline construction is a current form of colonial expansion and oppression of Indigenous sovereignty by settler states, including the Canadian government. \nWord Count: 379 \n\nReferences\nCoastal GasLink Pipeline Ltd. v. Huson, BC Supreme Court. (2020). Retrieved from the Courts of British Columbia website: https://www.bccourts.ca/jdb-txt/sc/19/22/2019BCSC2264cor1.htm \n\nCoastal Gaslink. 2023. Agreements in place with 20 elected Indigenous groups along the route. Indigenous relations. https://www.coastalgaslink.com/sustainability/indigenous-relations/ \n\nHuang, Y. (2022). The Indian Act and racialized Indigenous rights: The Wet’suwet’en pipeline protest. Young Anthropology – Undergraduate Student Journal of Anthropology, 4, 44-48. https://jps.library.utoronto.ca/index.php/ya/article/view/39732/30301 \n\nMittal, P. (2021). Extraction, Indigenous Dispossession and State Power: Lessons from Standing Rock and Wet’suwet’en Resistance. Arbutus Review, 12(1), 121–141. https://doi.org/10.18357/tar121202120191 \n\nRaven. 2023. Wetsuwet’en appeal to pursue Charter Challenge linking Indigenous rights and climate impacts. Raven Trust. https://raventrust.com/wetsuweten-appeal-to-pursue-charter-challenge-linking-indigenous-rights-and-climate-impacts/ \n\nWikler, M. (2020, February 6). Wet’suwet’en launch legal challenge to pipeline. Raven Trust. https://raventrust.com/breaking-news-wetsuweten-launch-legal-challenge-to-pipeline/\n\n","opacity":null,"text":"Coastal Gaslink Pipeline Unsettling Indigenous lands.","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[54.0691379,-128.6456293],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680729571190702,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"99293b34-4a98-4159-9af0-71784b879207","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680730562000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"5add0148-4d22-4712-8de8-df46da04bbad","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"c1c3316d-aa39-441d-b5d3-cd7349f25bcc","isCollapsed":null,"description":"Theme: Unsettling \n\nResidential school is a gruesome past of Canadian history. Indigenous families were ripped apart and separated away from their children. There are many survivors that are still impacted with tortures and trauma they went through in residential schools. I focus specifically on John Jones whose life was affected by these unsettling aspects of that time, in Alberni Residential school that the horrors affect him till this day.\n\nIn an article by wbur on survivor stories of residential schools, Jon Jones, talks about the difficulties he had faced at Alberni Residential School and the physical, mental and emotional abuse he went through. In addition to that, the sexual assault that he faced in that institute. He was sent to the school at the age of 7 and wasn't aware of the problems he was going to endure that would affect his life today.\n\nAlberni Residential School was located in Port Alberni on Vancouver Island on the land of the Tseshaht (c̓išaaʔatḥ) First nations. It was first opened on July 1st 1900 and was closed down on August 31st 1993 with the help of the Nuu-chah-nulth leaders of the Tseshaht (c̓išaaʔatḥ) First Nations. At least 67 children had lost their lives due to the unacceptable and inhumane treatment at the school. With help of researchers, they were able to later on find 17 unmarked graves around the land of where the school once resided. \n\nDuring a ceremony, to honour the found 17 unmarked graves, the Tseshaht First nations communities represented them as bears. A CBC article states that, “Tseshaht women carried blankets between them, filled with teddy bears wearing orange shirts. Sixty-seven of the bears were placed on a platform, and 17 were placed on the floor, all on blankets.” They used a symbol of bears to represent those lost lives that never made it home to find their peace. This is where the name “The Land of Naana” comes from as the word “Naana” in the language of Nuu-chah-nulth which is spoken in the Tseshaht region means Grizzly bears. It is to acknowledge all the lost lives of children who didn't have a choice in being there and to honour their existence as they did not deserve that treatment. \n\nThe reason why it pertains strongly to the concept of Unsettling, a topic discussed in GEOG162, is because it involves the banning and elimination of religious practices, coercive displacement of individuals from their homelands, and appropriation of their land resources.\n\nWord Count: 408\n\nReferences: \nCBC/Radio Canada. (2023, February 22). 17 potential unmarked graves scanned at former Vancouver Island Residential School, first nation says | CBC News. CBCnews. Retrieved April 6, 2023, from https://www.cbc.ca/news/canada/british-columbia/search-possible-graves-vancouver-island-residential-school-1.6754634 \nChang, J., Chakrabarti, M., & Skoog, T. (2021, July 28). Stories from Canada's Indigenous Residential School Survivors. On Point. Retrieved April 6, 2023, from https://www.wbur.org/onpoint/2021/07/28/stories-from-survivors-of-canadas-indigenous-residential-schools \nFpcc. (n.d.). FirstVoices. Retrieved April 6, 2023, from https://www.firstvoices.com/explore/FV/sections/Data/Nuu-chah-nulth/Nuu%C4%8Daan%CC%93u%C9%AB/Nuu-chah-nulth%2520%28Barkley%29/learn/words?page=1&pageSize=25&sortBy=ecm%3AfulltextScore&sortOrder=desc&searchTerm=school&searchStyle=match&searchByTitle=true&searchByDefinitions=true&searchPartOfSpeech=Any&searchByTranslations=false \nLewis, H. (2023, February 22). Tseshaht First Nation's research says at least 67 children died at Alberni Indian Residential School. Global News. Retrieved April 6, 2023, from https://globalnews.ca/news/9501204/former-alberni-indian-residential-school-children-deaths-tseshaht-first-nation/ \n​​Nuu-chah-nulth nation. American Museum of Natural History. (n.d.). Retrieved April 6, 2023, from https://www.amnh.org/exhibitions/permanent/northwest-coast/nuu-chah-nulth \n \n","opacity":null,"text":"Alberni Residential School - The Land of Naana","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.264006,-124.844314],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680761273677557,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"b4e06e90-b48a-4965-a09f-dab273c77e6b","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680764348000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#E76D02","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"68b22764-6d6a-4d27-87b8-5684890e6d8d","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"6fd34bf9-955a-4fbf-af4b-895618aa1ef4","isCollapsed":null,"description":"Theme: Resilience \nAuthor: Tia Desai \n\nButterflies in Spirit is a movement founded in 2012 by Lorelei Williams, which is a dance group made up of Indigenous women and family members of MMIW (Sovereign Bodies Institute, 2022). This dance group does multiple performances around the world and is primarily based in Vancouver, British Columbia as most of their performances are held at the Vancouver Art Gallery which is where the pinpoint is placed. This location is important as this is where the Indigenous community comes together to exhibit their strength and resilience through dance to showcase what the community has gone through. These social movements and forms of art showcase the resilience that Indigenous communities have as they continue to stand up for themselves and bring attention to this issue in different regions of the world. The Butterflies in Spirit movement successfully honours the loved ones lost through the art of dance while highlighting the severity of the number of Indigenous women murdered and reported missing in Canada. \n\nAn article by McNab (2006) touches base on how the indigenous community struggled with their identity and how they were viewed in society because of colonization. Indigenous women faced human rights issues and discrimination, but they also faced poverty which led to violence such as domestic violence and sexual abuse. As a result of the crimes committed against Indigenous women, misleading narratives and stereotypes about this oppressed group have been created, which has ultimately affected how this group is seen.\n\nTo understand how this place is related to resilience it is important to emphasize how the experiences of Indigenous women affected the survivors, families, communities, and Canada as a whole. A large number of Indigenous women were murdered and reported missing which was traumatic for loved ones and society. In order for family members and victims to go through the healing process it is important to fight for the rights of Indigenous women and honour the lives that were lost. The movement started in Vancouver but is an issue all over Canada. The Vancouver Art Gallery was a space that allowed individuals to showcase the innocent lives that were stolen, the dancers wear shirts with pictures of the family members that they have lost. Their resiliency is demonstrated through Butterflies in Spirit, which has changed how Indigenous women are portrayed in Canada by highlighting their courage and strength while raising awareness of how sexism and racism have affected them.\n\nWord count: 401\n\nReferences:\n\nButterflies in spirit. SBI. (2022). Retrieved March 15, 2023, from https://www.sovereign-bodies.org/butterflies-in-spirit \n\nMcNab, M. (2006, February 7). Indigenous Women's Issues in Canada. The Canadian Encyclopedia. Retrieved March 15, 2023, from https://www.thecanadianencyclopedia.ca/en/article/native-womens-issues \n\n","opacity":null,"text":"Butterflies in Spirit ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.283315,-123.119926],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680748178677596,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"c4c13663-906b-4333-a89f-94a51c5c81b2","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680757537000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"2e4d5103-58fc-4a07-9df7-cb109295daf2","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"70bd7ad1-ad44-45c5-9933-0cf8511c602c","isCollapsed":null,"description":"Theme: Resilience\n\nThis case study explores the theme of resilience through the life of a residential school survivor, Chief Wilton Littlechild. Residential schools were implemented by the Canadian government in the 1880s. The purpose was to assimilate Indigenous kids into the Eurocentric mainstream society and try to eradicate the Indigenous cultures. Children were forcibly made to attend and faced life-threatening hardships alongside physical, emotional and sexual abuse. This severed their connection with their ancestors and cultural identity. \n\nChief Littlechild had been taken and sent to a residential school himself as he expressed had “felt the pain of physical separation from his family and of the spiritual separation from his culture” (Boyko, 2022). Even after all the abuse Chief Littlechild never let that drag him down and started his journey of healing and resilience. Through the life of Chief J. Wilton Littlechild, we get to see the resilience of residential school survivors through healing their trauma, preserving their culture and advocating for their rights. This matters in understanding Canada as it showcases the dark history of residential schools and why we are working towards reconciling and apologizing\n\nThe pinned location is where the Ermineskin residential school was located before it closed in 1975. This residential school was one of the largest schools in Canada and the school Chief Littlechild attended when he was six years old. To help ensure the pains of the school Chief Littlechild used sports and his studies as an escape to help him distract himself.\n\nChief Littlechild went on to pursue a law degree from the University of Alberta to advocate for Indigenous rights and help start the healing process and promote the inclusion of lost voices for many survivors. Furthermore, the preservation of the Indigenous culture is very important and Chief Littlechild has been on a local level trying to pass on knowledge and cultural teachings to the next generation, as an elder in the community. On a global level, he has been working closely with United Nations for over 30 years on many occasions to help advance Indigenous rights. \n\nAs of right now, he sits on the board of the Truth and Reconciliation Commission as a commissioner advancing reconciliation while portraying the truths of the residential schools. Overall, Chief J. Wilton Littlechild’s life is a living example of resilience as he has overcome and stood strong against the system that tried to erase his cultural history. Now is on track to reconcile and continue to be an advocate for Indigenous rights and residential school survivors.\n\nWord Count: 418\n\nSources:\n\nAlberta. ( 2014). Wilton Littlechild. Retrieved March 14, 2023, Alberta. https://www.alberta.ca/aoe-wilton-littlechild.aspx \n\nBoyko, John. (2022). Wilton Littlechild. Retrieved March 14, 2023, The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/wilton-littlechild \n\nHanson, E., Gamez, D., & Manuel, A. (2020). The Residential School System. Retrieved March 14, 2023, Indigenous Foundations. https://indigenousfoundations.arts.ubc.ca/residential-school-system-2020/ \n\nAuthor: Kajal Jhajj","opacity":null,"text":"Resilience symbol: Chief J. Wilton Littlechild - Kajal Jhajj","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[52.83637,-113.458221],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680754128669146,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"a76d5718-4d21-4cf3-a0db-21657d1257f3","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680762616000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":false,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":null,"strokeStyle":null,"showLength":null,"id":"0eb3c0b4-c8a8-4266-99ee-aa4e9a72a205","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"741ebf2e-101d-4495-b7aa-e9690c471402","isCollapsed":null,"description":null,"opacity":null,"text":"Africville Park","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[44.67502,-63.617718],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680755775882959,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680756245000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#C93535","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"92b3e24c-260d-456e-9b41-a58f66441ea9","hasLongDescription":false,"icon":null,"locked":false,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"446a1325-4bf2-4ca1-8398-366b26cc62ab","isCollapsed":null,"description":null,"opacity":null,"text":"","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.418847,-75.705753],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680762318347926,"showArea":null,"radiusDisplayUnit":null,"mapImageId":null,"showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1682446360000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"97386ebd-c5ae-49ce-9486-ec38aad5e927","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"60bdc2bd-660a-4830-9f88-7c59dfcc8161","isCollapsed":null,"description":"Christina Grady\n\nThe Kanesatake Resistance (commonly referred to as the Oka Crisis) is a strong example of Indigenous resistance and is a demonstration of the poor treatment of Indigenous people by the Canadian media. In 1990 Oka, Quebec made headlines because of a land dispute between the Kanesatake Mohawk and the local government over plans to expand a golf course. The Kanesatake Mohawk created a blockade on the Mercier Bridge (where this pin is located) to stop the expansion and protect their land, specifically a traditional burial ground that was at risk. After protestors initially set up the blockade, things escalated to an unprecedented level. The town called in the provincial police to remove the protest and a police officer was fatally shot. The provincial government requested that the Canadian military step in and the army closed in and surrounded the community. After 78 days, the remaining protestors surrendered and left the land that they were defending. Upon their exit, chao ensued resulting in many injuries including a non-fatal stabbing of a teenage-aged girl (“Sisters recall the last brutal day,” 2015). In addition to resisting the physical taking of their land, the Mohawk also resisted the media narrative about the events that took place. While some media wrote an Indigenous perspective of the resistance, these stories were behind generally negative front pages and feature stories (Keller, 1994). Stories often focused on the violent conflicts during the resistance, to “delegitimize” the Indigenous cause (Wakeham, 2012, p. 14). Dr. Leanne Roderick explained that resistance can be both external and internal (2023). She describes accepting government control without question as an example of internal colonialism and taking Indigenous lands as an example of external colonialism. The Kanesatake Mohawk resisted both forms of colonialism during this resistance. They refused to accept that that the government should decide what to do with the land they knew was rightful theirs. The resistance protected an ancient burial ground, an act that “maintain[ed their] spiritual practices”, which also falls under Roderick’s definition of resistance (2023). It took great bravery for the Kanesatake people to stand up to the forces against them to protect their land, their rights, and their reputation. 78 days is long time to protest, to be cut off from the rest of the region, and to hear negative comments about your people. The Kanesatake continued their resistance because they felt so strongly about their cause. [Word Count 398]\n \nReferences\nCBC News. (2015, Sept. 18). Sisters recall the brutal last day of Oka Crisis. CBC News. Retrieved March 12, 2023, from https://www.cbc.ca/radio/unreserved/reflections-of-oka-stories-of-the-mohawk-standoff-25-years-later-1.3232368/sisters-recall-the-brutal-last-day-of-oka-crisis-1.3234550\nKeller, E.A. (1996) Anglos with feathers: a content analysis of French and English media coverage in Quebec on the Oka Crisis of 1990. University of British Columbia. Retrieved March 10, 2023, from https://dx.doi.org/10.14288/1.0087224\nWakeham, P. (2012). Reconciling “Terror”: Managing Indigenous Resistance in the Age of Apology. American Indian Quarterly, 36(1), 1–33. Retrieved March 11, 2023, from https://doi.org/10.5250/amerindiquar.36.1.0001\nTone Glow. (2023, Jan 31). Film Show 21: ThousandSuns Cinema, Indigneous Edition. https://toneglow.substack.com/p/film-show-21-thousandsuns-cinema\nRoderick, L. (2023). Canada L1 [Lecture]. Retrieved March 11, 2023, from https://canvas.sfu.ca/courses/75364/pages/week-2-course-overview?module_item_id=2772978 \n","opacity":null,"text":"The Kanesatake Resistance","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.4180182,-73.6543007],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1680760979241041,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"8f19bad4-2956-4404-813e-396201db6c17","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1680761042000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"3fbacab5-8c2a-453a-96c3-8fa5d53f8460","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"65f2a5f8-c4ac-4065-b456-823bc7c18eb8","isCollapsed":null,"description":"Idle No More has been involved in many campaigns across Canada since its origin in 2012. But I chose Canada’s Parliament Hill as the location to represent my case study since the Canadian Government, from then up to today, was to be the intended recipient of the movement’s message. My research led to learning of Prime Minister Steven Harper’s government in 2012 - pushing forward Bill C-45, involving amendments to the Indian Act without any consultation of the First Nations. Specifically, changing the process for First Nation communities to lease off their reserve lands by only needing majority of votes from those who attend a meeting, instead of the support of majority eligible voters. In addition, environmental protection will be lowered, by reducing steps of the approval process of projects and allowing major pipeline and power line projects to no longer need proof it’s construction and operation wouldn’t damage the surrounding environment. Resulting in 99.9% of lakes and rivers to be endangered from development, and First Nation land being at risk of their resources exploited by the Government and corporations. (CBC, 2013)\n\nIt had taken four women: Jessica Gordon, Sylvia McAdam, Sheelah McLean and Nina Wilson, to spread their concerns through their Facebook page – titled Idle No More. Many were attracted, realizing it is vital to draw attention to violations of First Nation rights and safeguard the environment. Leading to multiple protests across cities in Canada, attended by the indigenous and non-indigenous since November, 2012 (The Canadian Encyclopedia, n.d.). The bill was passed in December 2012. However, Idle no more stayed, no longer for the sole prevention of Bill C-45’s passing but gained the purpose to dismantle the harmful effects of colonization. Forcing more media coverage on Bill C-45 and moving forward talks of Indigenous rights and issues in general. In turn, causing significant pressure on the government, a meeting between Prime Minister Steven Harper and a delegation of the Assembly of First Nations with National Chief Shawn Atleo took place on January 11, 2013 as a result. The meeting ended in a promise for more future meetings with discussions on treaties and land claims. (The Canadian Encyclopedia, n.d.)\n\nTo this day, followers of Idle No More continue to educate, planning rallies, teach-ins, and flash mobs through the power of social media (CBC, 2022b). It led as an example to the world in peaceful promotion of environmental protection, respecting Indigenous sovereignty and disassemble colonist ideals (Idle No More, n.d.). Overall, is a major milestone in proving peaceful protests are still successful in influencing politics on the federal level. \n\n(428 words)\n\nBibliography \n\n9 questions about Idle No More. (2013, January 5). CBC. https://www.cbc.ca/news/canada/9-questions-about-idle-no-more-1.1301843 \n\nBeaulne-Stuebing, L. (2022b, November 26). How Idle No More transformed Canada. CBC. https://www.cbc.ca/radio/unreserved/idle-no-more-reconciliation-1.6663310\n\nCampaigns and Actions – idlenomore.ca. (n.d.). https://idlenomore.ca/about-the-movement/\n\nIdle No More. (n.d.). The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/idle-no-more\n\nShawn Atleo. (n.d.). The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/shawn-atleo \n\nImage: \n\nIdle No More - Ottawa. (2020). IdleNoMore. https://idlenomore.ca/idle-no-more-national-day-of-action-idle-no-more/ \n","opacity":null,"text":"Idle No More movement – Resistance - Eva Kapytskaya ","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[45.423491,-75.702569],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1681780605484388,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"d808b87f-319c-4b82-a849-741206cd34fd","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1681781381000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#723FA6","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"cf9f1b76-faba-410e-8852-df46e1069978","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"4bf045dd-2f28-4476-8ae7-48b9f8c5401f","isCollapsed":null,"description":"The Urban Native Youth Association (UNYA) is located in East Vancouver between the cross streets of Commercial and Woodland Drive. Located in a fairly poor part of town the UNYA is targeting the inner city children who may look to seek refuge through their services. The theme selected is resilience due to the fact that it is through this association, Indigenous youth can excursus their abilities to be resilient towards the negative stigmas surrounding them. The UNYA gives children the tools to fight negative stigmas and stereotypes surrounding them in order to prosper positively. Created in 1988, the UNYA has always strived to provide meaningful opportunities towards the Indigenous community, specifically focusing on the youth. They are considered to be a safe, secure and stable place for Indigenous youth to be educated on their culture, the world and themselves. They instill the valuable philosophies of two-eyed seeing, culture as therapy, trauma-informed care, harm reduction, and person-centered care. The Indigenous youth have been plagued with unfair treatment for a significantly long time and are fighting back and reclaiming their title in a positive way with the help and assistance of the Urban Native Youth Association (UNYA). An example of the embodiment of resilience is Vice president Leila Williams who was a former member of UNYA. From student to teacher, Leila was empowered by her own shortcomings in life to help others with theirs. She rose above the adversity to become a mentor and role model for the youth, who she once was. The UNYA facilitates many programs to aid and guide Indigenous youth that Leila, a former participant, now teaches and guides. Leila is a prime example of resilience as she rose above adversity and created a positive result for herself which she is now trying to relay onto others. The case study of Leila Wiliams is just one of many that display true resilience. Below I have attached the link to the website to which there are several testimonials and success stories of more Indigenous youths displaying resilience.\nhttps://unya.bc.ca/impact/#how-we-work","opacity":null,"text":"Urban Native Youth Association (UNYA) Francesca Cacnnova","isHidden":null,"textAlign":null,"hideFromLegend":null,"coordinates":[49.2815175,-123.0714913],"showEndcaps":null,"attributes":[],"parentId":null,"mapLinkId":null,"onClick":null,"rotation":null,"routeMode":null,"ordering":1683760516863815,"showArea":null,"radiusDisplayUnit":null,"mapImageId":"e2a18a43-4d2e-43b2-a83a-47e637b44d98","showLinkPreview":null,"widthScale":1,"frame":null,"createdAtUnixTimeMs":1683762063000,"zoom":null,"showRadius":null,"fillOpacity":null,"radius":null,"isTextHidden":null,"color":"#448C2A","symbol":"dot","scale":null},{"label":null,"clipSource":{},"strokeStyle":null,"showLength":null,"id":"bdc3667a-0830-4565-b14e-5d3e272fede3","hasLongDescription":true,"icon":null,"locked":true,"type":"Place","radiusDisplayAngle":90,"textStyle":null,"size":null,"strokeOpacity":null,"position":null,"strokeWidth":null,"author":"827be3bc-6bbd-47dd-a8e9-1b7c9a5fc1ed","isCollapsed":null,"description":"The Tiny House warriors is a group that was created in 2018 of Secwepemc women, families and land defenders. This group began a project to build tiny homes for community members in need and they placed these homes in the way of the pipeline being built. Their protest is a prime example of resistance. \n\nThe Tiny House Warriors resist by standing up against the government for polluting and using stolen land. One of the group founders, a Canadian Indigenous activist, Kanahus Manuel said \"This is what it looks like when we take our land back. It looks like building tiny houses on wheels and putting them wherever we want to on our lands, not asking for permission from the Crown…. This is our land. This isn’t Crown land.\"(Richards, K.S. 2022)\nThe Secwepemc people are not only choosing to advocate for their land but to also \"carry on the fight of their ancestors to protect the land.\"(Richards, K.S. 2022)\n\nThis Secwepemc community was even honoured with a human rights award. One of the members of the award commitee was quoted saying \"The Tiny House Warriors are defending Indigenous rights and sovereignty, the land and its resources... They are also bringing to the attention of all Canadians that respect for fundamental human rights for Indigenous peoples is at stake in the fight over pipelines.\"(Logan, C. 2021) In response, at a virtual event Kanahus Manuel says \"The recognition is welcome... as is the money, which will help with mounting legal fees associated with [the] front-line action.\"(Logan, C. 2021)\n\n\nTo summarize the Tiny House Warrior's resistance, here is a quate Leesa K. Fawcett and Morgan Johnson’s journal on Oceanic, Multispecies, Resilient Resistance “The Tiny House Warriors are defending and creating something, engaging in cultural resurgence as part of the movement to stop the devastation of their lands\nStill today the Tiny House Warriors are fighting in court for their right to resist and the rights to their land.(Fawcett, L.L & Johnson, M. 2022) This group is choosing to stand up against the continued poverty and marginalization that was forced upon Indigenous communities because of colonization. They show resistance to create a better life and future for everyone that is affected. \n\nWord Count: 373 \nRefrences \n \nFawcett, L.K., & Johnson, M. (2022). Oceanic, Multispecies, Resilient Resistance: Whales, \nNoise Pollution, and Tiny House Warriors. Resilience: A Journal of the Environmental \nHumanities 9(3), 111-130. doi:10.1353/res.2022.0013.\n\nLogan, C. (2021, November 10). Tiny House Warriors get human rights award for 'heroic resistance' against TMX. National Observer. Retrieved May 10, 2023, from https://www.nationalobserver.com/2021/11/10/news/tiny-house-warriors-get-human-rights-award-heroic-resistance-against-tmx\n\nine/\n(n.d.). TINY HOUSE WARRIORS Our Land is Home. Retrieved May 10, 2023, from http://www.tinyhousewarriors.com/\n\nRichards, K.S. (2022). Tiny Houses, Treesits, and Housing on the Front Lines of the TMX \nPipeline Resistance. Canadian Theatre Review 191, 38-45. \nhttps://www.muse.jhu.edu/article/871642.\n\n\n\n\n\n\n","opacity":null,"text":"Tiny House Warriors. \n(Secwepemc Territory)- Montana Miller 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Kennedy\nResilence\nhttps://we.tl/t-oeH1aHMFdx\n\nThe case study of Chinese immigrants residing within Vancouver's Chinatown despite the constraints and fear associated with the area is an example of resilience. Upon the arrival of Chinese immigrants in BC, Chinese Canadians have been heavily discriminated against and oppressed. As discussed in this course immigrants were given some of the most dangerous jobs and provided a fraction of the deserved pay. These jobs were essential in establishing Canada, specifically, the railway which united Canada. Despite their significant impact, Chinese Canadians were confined to what is now called Vancouver's Chinatown. In a bleak time period within Chinatown immigrants were able to establish normalcy through community, local business, and cultural activities. This highlights the resilience of the Chinese immigrant population in Vancouver. \n\nSince the establishment of Vancouver Chinatown residents have continued to be a clear example of what it means to be resilient. During the COVID-19 pandemic, Chinese elders and citizens were further discriminated against. As shown in media throughout the pandemic Chinese immigrants were blamed for starting the COVID pandemic resulting in higher rates of assault, vandalism and break-ins. \n\nFurther, COVID increased the amount of homelessness in the neighbouring downtown eastside specifically Main Street and east Hastings. Due to the increased strain on mental illness, increased stressors leading to drug abuse, lack of jobs, high rental prices, overall unaffordability of Vancouver and uncertainty of the pandemic the densely populated core of homelessness spread to Vancouver's Chinatown. Chinatown primarily consists of elderly Chinese immigrants who cannot afford to house elsewhere have small businesses and rely on the community. The encroaching homelessness forced the closure of small businesses within the community, making accessing essential services such as medical care and groceries inaccessible and mongered a large amount of fear. \nDespite being the prevailing stressors on Vancouver's Chinatown it still prevails and highlights the innate resilience of the community. \n\nFor my media piece, I took photos of myself highlighting the beauty of the Chinese culture. Throughout my life, I have primarily heard adverse events transpiring regarding my culture. Whether it is elderly Chinese people being assaulted or the horrors of the Chinese government overall it is mostly negative. I think is essential to separate people and culture from their government. China has a deep and beautiful culture full of traditions that are often overlooked due to current media. One component of my culture that spoke to me and is often neglected is the importance of clothing in relation to culture. Seamstresses (like my grandmother) who made traditional Chinese dresses were forced out of business due to COVID, the homeless crisis and Eurocentric ideals of fashion and beauty. 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