Wendake, September 29, 2020 – The Assembly of First Nations Quebec-Labrador (AFNQL) today unveiled its Action Plan on Racism and Discrimination, which proposes actions that can be adopted immediately by Quebec citizens and civil society organizations.
“The AFNQL has decided to be proactive and produce its own Plan to fight racism and discrimination. The Plan includes dozens of concrete actions that can easily be adopted today. There are for municipalities, educational institutions, businesses, the media, and all civil society organizations, as well as for individuals. Everyone can do their part. We all have a role to play in the fight against racism and discrimination,” said AFNQL Chief Ghislain Picard.
The unveiling of the Plan follows the disclosure, on August 12, of the results of a survey conducted among more than 1,000 participants that aimed to assess Quebecers’ knowledge and perceptions of First Nations in Quebec. It appears that almost all non-Indigenous Quebecers (92%) recognize that First Nations are subject to racism or discrimination in Quebec.
“Racism and discrimination towards First Nations are very much present in Quebec and the passing of an Atikamekw woman yesterday at the Joliette hospital illustrates this sad reality that a large majority of Quebecers recognize. I am well aware that most of the time, the racism we experience is unintentional and is often the result of unconscious biases. It is also very often the result of government policies that lead to systemic discrimination,” added Chief Picard.
The results of this survey also showed that progress has been made in recent years in terms of Quebecers’ opinion of First Nations. Generally speaking, a majority of Quebecers are open to First Nations and support their demands.
To build its Action Plan, the AFNQL has drawn on the numerous recommendations of the most recent reports of commissions of inquiry held in Quebec and Canada. These reports were done with rigour and their elaboration required on several occasions the often very painful participation of people who suffer from discriminatory and/or racist situations. Rather than letting these precious testimonies and recommendations lie dormant, the AFNQL has undertaken to make them its own and to see in all respect how each and everyone can contribute.
The Action Plan on Racism and Discrimination and the calls for action to the Quebec population are not intended to relieve the Quebec government of its responsibilities. On the contrary, the AFNQL also calls upon the government to adopt the proposed actions that fall under the responsibility of the State.
About the AFNQL
The Assembly of First Nations Québec-Labrador is the political organization regrouping 43 Chiefs of the First Nations in Québec and Labrador. Follow us on Tweeter@APNQL.
Ruth-Ann Thorn believes these on-location Santa Fe episodes as well as the extraordinary live streaming interviews during the month of August 2020 are the most important episodes she’s ever produced and hosted: and are truly the intersection of Fine Art, Native American Heritage, and celebration in a Virtual Experience.
Click here to watch Art in The City Santa Fe Episodes:
Santa Fe: New Mexico: (August 1st, 2020) Art of the City TV is a documentary entertainment series where gallerist, philanthropist, and celebrity host Ruth-Ann Thorn travels around the country spotlighting artists who create the fabric and lifeblood of the city’s cultural community. www.artofthecitytv.com Host Ruth Ann Thorn moves out of her role as uber-successful gallerist and brings to audiences’ layers upon layers of hip, unfiltered aesthetic, and creative elements indigenous to the featured city.
This year is unique…. https://market.swaia.org/beyondindianmarketSanta Fe Indian Market….Virtual….Engaging…and Art of the City TV brings an Unparalleled Artistic and Cultural Component to a year when the online presence for the month-long event will be engaging, and presents the opportunity to expose the celebration to a global audience.
George Rivera
https://www.georgeriverastudio.com/
Roxanne Swentzell
https://www.roxanneswentzell.net/
Nocona Burgess
https://www.noconaburgess.com/
Raymond Nordwall
https://www.nordwallart.com/
Ms. Thorn, San Diegan and of the Rincon Band of Luiseño Indians brings to the series her native American experience; Her mother was an artist and was involved in the women’s rights movement, while her father, part of the Rincon Band of Luiseño Indians, was one of the first Native Americans to occupy Alcatraz in an effort to gain equal rights for the Native Americans living on reservations, who at the time weren’t allowed to vote. In 2018, Thorn was elected as the chairwoman of the Rincon Economic Development Corporation of her tribe and has been on the board for 5 years. She oversees businesses that are owned by the tribe and is an active member of California chapter of the Native American Chamber of Commerce.
Ruth-Annhas captured the flavor of Santa Fe artistic relevance and presents to the world the timely story of the cultural capital of Indian Market and the great city of Santa Fe,…an event that has always been on the right side of history and on the right side of Artistic Accomplishment; illustrating Native American Art as seen through the lens of her knowledge and being. We believe these four episodes, two of which are Artists exhibiting this year, Raymond Nordwall and Nacona Burgess, are the perfect digital content.
Celebrity Host Ruth-Ann Thorn traveled to Santa Fe, New Mexico because of the indigenous artists that reside there. Santa Fe is a mecca for Native American collectors. She chose four of the most important Native American artists living and working in Santa Fe: Nocona Burgess, Roxanne Swentzell, Georgia Rivera, and Raymond Nordwall…..take a look.
“Santa Fe is the epicenter for Native American art. I was fortunate to be able to interview and document four of the most important Native American Artists living today.
Getting the backstory from each of these creative individuals will help the world understand not only what they are creating but why they are creating it.
These are interviews that are history in the making”. Ruth-Ann Thorn
This series of episodes reveal the flavor of Santa Fe and its vibrant artistic culture via a never-before captured lens: allowing Ms. Thorn and the Artists to experience the essence of so much of the Santa Fe.. As an historian captures history, and a travel guide landmarks, and the chef local culinary flavors: the Host of Art of the City marries them all…and through the Artists’ works.
“I’m revolutionizing the way people are exposed to art…. yes….it’s about the Art….but it’s not merely an art show, it’s a people show.” Thorn has just completed four episodes on location featuring Native American Artists , all of whom Thorn describes as an ‘encyclopedia of life’. “This….is what I came for” remarks Thorn.
SCHEDULE OF FACEBOOK LIVE ARTISTS EVENTS LIVE STREAMING @ARTOFTHECITYTV 4 pm pst 5 pm cst 7 pm est
August 1 Nocona Burgess
August 3 Raymond Nordwall
August 5 Jeremy Salazar
August 7 George Rivera
August 10 Cody Sanderson
August 12 Lois Ellen Frank culinary chef
August 14 Roxanne Swentzell
August 17 Robby Romero
August 19 TBA
August 21 Tribute to Nakotah La Rance Mayor Alan Weber of Santa Fe, Chris Eyres & Celebrity Guests TBA
Squamish, Tsleil Waututh and Coldwater First Nations have worked for eight long years to assert their rights to be consulted on the Trans Mountain pipeline and tankers expansion project. On July 2nd, 2020, The Squamish Nation, Tsleil-Waututh Nation and Coldwater Indian Band were denied leave to appeal by the Supreme Court of Canada. These three First Nations have fought and challenged the Trans Mountain Expansion (TMX) Project twice at the Federal Court of Appeal.
It is incredibly disappointing that Canada’s top court has denied them an opportunity to be heard on a recent Court of Appeal decision upholding Trans Mountain’s approval – a decision that has potentially disastrous consequences specifically for these Nations. The Federal Court of Appeal’s decision to let the federal government be the judge and jury of its own consultation efforts was flawed in so many ways and the Supreme Court of Canada failed to recognize that. This denial also sets an adverse precedent in terms of rights to consultation for all First Nations, Inuit and Métis peoples in Canada.
This is one of the most important cases of the decade. The recent oil spill along the Trans Mountain pipeline route at the Sumas pump stations signals the environmental risks posed by transporting tar sands bitumen over land and water. But the risk to human rights by failing to meet the reconciliation agenda is graver still.
Since committing to honour the Free, Prior and Informed Consent of Indigenous Nations, the Canadian government has done little to nothing to meaningfully recognize the rights of First Nations. This latest Supreme Court denial underscores the discrepancy between talk and action when it comes to what the BC government once claimed was its most important relationship.
“We are extremely disappointed by today’s decision by the Supreme Court of Canada,” said Chief Leah George-Wilson. “This case is about more than a risky pipeline and tanker project; it is a major setback for reconciliation. It reduces consultation to a purely procedural requirement that will be a serious barrier to reconciliation.”
Although today’s decision marks the end of the road for this legal challenge, First Nations have vowed to explore all legal options to protect their rights, land, water and climate.
“Although Tsleil-Waututh Nation is very disappointed, we are not surprised. This case is about more than a risky pipeline and tanker project. It is a setback for reconciliation. In our view, consultation on TMX fell well short of the mark, and our concerns – that were backed up by world leading science – were not addressed. The FCA relied on the federal cabinet’s determination that their consultation was adequate.
As owners of the project, they are unable to objectively assess the adequacy of their own consultations. Tsleil-Waututh Nation has significant concerns…We live in a highly impacted area the City of Vancouver, Burrard Inlet. We haven’t harvested clams from our inlet for 40 years. Another part of our Section 35 constitutionally protected rights that have been degraded. We will always be here, and we will always uphold our sacred trust, to protect our land. In this era of reconciliation, as we strive as a country to uphold the UN Declaration of Rights of Indigenous People, the government’s actions mark a stark departure from where we want to be as a nation.
This project remains risky for everyone. Our decision to reject this project will not be influenced by a decision by the Canadian courts. The whales are coming back. The herring is coming back. These things mean we will continue to do our important work to uphold our obligations as Tsleil-Waututh Nation people – we will uphold our law. We are not deterred. And we are exploring all legal options available. All I can say is that this is NOT the end of our story.”
— Chief Leah George Wilson of Tsleil Waututh Nation.
The Tsleil-Waututh Nation and Squamish Nation first began legal action in 2014 against the Trans Mountain pipeline and tanker project. Since the Nations’ 2018 win at the Federal Court of Appeal, they have continued to work to protect their lands and waters. Today’s decision does not change that mandate. Together we have raised over a million dollars for these cases. That momentum, and commitment to stand with Indigenous communities leading these cases, does not stop today. We are with you, and we will keep pulling together.
ANISHINABEK NATION HEAD OFFICE (June 16, 2020) – First Nation Leaders across Turtle Island are appalled following the news of a second fatal police-involved shooting. Rodney Levi of Metepenagiag First Nation was fatally shot by the Royal Canadian Mounted Police (RCMP) on June 12; less than two weeks after the death of Chantal Moore by Edmundston Police Department.
“When does this end? How can Indigenous Leaders state loudly enough that law enforcement killing our people muststop?” asks Anishinabek Nation Grand Council Chief Glen Hare. “Systemic Racism is rampant in all of our institutions and these senseless killings are a reminder of that. It is unthinkable that amidst a pandemic of a disease that does not discriminate against any race and has claimed millions of lives, that not only do we have to protect our families from a deadly disease, we also have to protect them from those that took an oath to serve and protect us!”
Outcries and calls for the inquiry to examine systemic racism against Indigenous people across all provinces have continuously fallen onto deaf ears; however, Grand Council Chief Glen Hare is unceasingly demanding that Prime Minister Trudeau and Premiers in every Province act decisively to restructure police services. “We have seen far too many incidents in the recent weeks, not just here, but globally, and throughout the years as a result of the shortcomings and ineffectiveness of current police tactics, and unchecked deep-rooted racism whereby officers act with unnecessary and excessive force. Something more needs to be done to reform police services and it needs to happen now.”
As these injustices come to light, and as the 25th anniversary of the shooting death of unarmed protestor Anthony “Dudley” George by an Ontario Provincial Police (OPP) sniper at Ipperwash Beach fast approaches, it is important to emphasize the recommendation from the Report of the Ipperwash Inquiry #53. It states, “The provincial government, First Nations organizations, the OPP, and other police services in Ontario should develop networks promoting communication, understanding, trust, and collaboration during [Indigenous] occupations and protests.”
“While that recommendation speaks to occupations and protestors, it will always be relevant to develop networks and collaborate where our own people— organizations, services, experts, law enforcement— are involved to have the best possible outcome in order to prevent irreversible consequenceslike these. Our people know how to best help and support our vulnerable people,” says Grand Council Chief Hare.
“Building a foundation based on trust and understanding is necessary and relevant in all aspects of policing – our people need to trust in those that enforce laws and trust that they believe that our lives matter—First Nations lives matter.”
The Anishinabek Nation is a political advocate for 39 member First Nations across Ontario, representing approximately 65,000 citizens. The Anishinabek Nation is the oldest political organization in Ontario and can trace its roots back to the Confederacy of Three Fires, which existed long before European contact.
[Los Angeles, CA; May 14, 2020] – A new production company has been launched focusing on Native American and Latinx content and talent. Longtime entertainment industry Native American advocate Sonny Skyhawk, founder of the nonprofit American Indians in Film, Television and Music, and actor/writer Jaime Gomez, well known to television audiences for his series regular role on the hit CBS series Nash Bridges, lead the company and made the announcement today. Native Spectrum has a robust multi-project development slate of traditional and contemporary stories based on Native American and Latinx folklore and culture.
Native Spectrum will concentrate on television projects for network, cable and streaming services and later expand into feature films. Two projects are currently being pitched: a one-hour drama set in the multi-billion-dollar Indian gaming industry and a one-hour drama focusing on the murder and disappearance of Native American and Indigenous girls and women.
Mr. Skyhawk is a proud citizen of the Rosebud Sioux Nation of South Dakota who traces his familial lineage to Chief Spotted Tail, a Lakota War Chief. A member of the Academy of Motion Picture Arts & Sciences, he is known for roles in Young Guns II, Nightbeasts and The Homecoming of Jimmy Whitecloud. He has been a respected advocate for Native American talent for four decades through his American Indians in Film, Television and Musicnon-profit and has been a cultural consultant on numerous projects including the ABC miniseries Dreamkeeper, John Woo’s feature film Windtalkers,Geronimo: An American Legend,Unforgiven, Mystic Warrior, and Tom Horn.
In his advocate role, he successfully negotiated Memoranda of Understanding (MOUs) with ABC, NBC, CBS, and FOX television networks leading to increased recognition, employment and career internships for American Indians in the television industry.
“Exploring these stories of the American Indian and other indigenous cultures is both artistically long overdue and good business for the entertainment industry,” says Mr. Skyhawk. “Native American folklore and contemporary culture present a limitless trove of untapped stories and characters. With a vast array of network and streaming outlets looking for original content, Native Spectrum will be a bridge to that material and creatives. We don’t want one more generation of Native American youth to feel invisible in the mass culture. Today’s challenging times underscore the need for inclusivity and unity among all people and cultures in ways we never could have anticipated.”
Mr. Gomez, whose heritage is Latinx and Tarahumara Indian, has been a successful working actor for 30 years. He is best known for his series regular role on the hit CBS series Nash Bridges, playing young super cop Evan Cortez, for which he received multiple ALMA (American Latino Media Arts) nominations. His long list of acting credits includes the feature films Training Day, Crimson Tide, Clear and Present Danger and episodic work on such hit television series as Dexter, 90210, Rizzoli & Isles, CSI: Miami, among others. As a writer, producer and director, he has completed the feature film In the Blink of an Eye and the documentary Quincy Coleman: It’s All in the Song.
“I believe that the performing arts are a mirror of what society is and, more importantly, can be,” says Mr. Gomez. “In these troubled times it’s imperative for the voiceless to be represented in the mass media. Our stories are not Native stories or Latinx stories, they are the stories of America, and are deeply woven into the tapestry of our great nation. It’s time for us to be heard.”
CALL FOR APPLICATIONS from BC and Yukon Indigenous Youth
Application Deadline Thursday, April 23, 2020 at 4pm.
YVR Art Foundation offers Aspiring Artist Awards to British Columbia and Yukon Indigenous youth between the ages of 15 and 20 who reside in BC or the Yukon. Aspiring Artist Awards are $500 each and are awarded on an annual basis to youth to support their self-directed work in the visual arts. Who May Apply
To be eligible for a YVR Art Foundation Aspiring Artist Award, applicants must:
Be of BC or Yukon First Nations ancestry
Reside in BC or the Yukon
Be between the ages of 15 and 20 in 2020(born between 2000 and 2005)
Create visual art that reflects BC or Yukon First Nations art and culture
Provide up to five images of your artwork with your application
To apply for an Aspiring Artist Award or to learn more about YVR Art Foundation visit:www.yvraf.com/programs.
Please forward this email to those who are eligible and interested in applying. Questions may be directed by email to programs@yvraf.com or by phone to 604.276.6261.
The Lakehead University Native Student Association (LUNSA) is excited to be hosting its 32nd annual Powwow at the CJ Sanders Fieldhouse, March 13-15.
LUNSA is honoured to have English River Singers as the Host Drum. Lakehead University students and the Thunder Bay community will gather together in celebration of Indigenous culture and dance.
Warm-ups will be held on Friday, March 13 from 6 pm to 8 pm. Grand Entry is scheduled for 12 pm and 6:30 pm on Saturday, March 14 with a Traditional Feast being served at 4:30 pm and the powwow will wrap up for the day at 8:30 pm.
Grand Entry is set for noon on Sunday, March 15 with the powwow ending at 5 pm.
LUNSA is a volunteer LUSU club. Its goals are to promote the spirit of unity among Aboriginal students at Lakehead University through social, cultural, and recreational events in addition to promoting cultural awareness between club members and the greater Lakehead University student population.
The annual powwow is LUNSA’s signature event that showcases tremendous talent and entertainment, free of charge, while reinforcing traditional aspects of Aboriginal culture such as drumming, dancing, singing, and giving thanks.
Everyone is welcome to attend.
Agenda
Friday, March 13: Warm-ups – 6 pm – 8 pm Saturday, March 14: Grand Entry – 12 pm and 6:30 pm Traditional Feast – 4:30 pm Sunday, March 15: Grand Entry at 12 pm and Closing Ceremonies until 5 pm Master of Ceremonies: Todd Genno (Biigtigong Nishnaabeg) Arena Director: Nathan Moses (Biigtigong Nishnaabeg) Spiritual Advisor: Gilbert Smith (Northwest Bay First Nation) Host Drum: English River Singers (Lac Des Mille Lac First Nation)
Sponsors include:
• Lakehead University, Aboriginal Initiatives & Aboriginal Cultural & Support Services • Lakehead University Student Union (LUSU) • Enbridge • City of Thunder Bay, Aboriginal Liaison Unit • Matawa First Nations Management • Bora Laskin Faculty of Law • Nishnawbe Aski Nation • Lakehead University Alumni • Lakehead University – Giving Page (various donors) • Truth & Reconciliation Chair – Lakehead University
Each year imagineNATIVE supports travel to the Festival as well as our Institute’s professional development initiatives. We support a handful of rising and talented artists by bringing them to world-class markets to develop their films and content for audiences, as well as assist with distribution and networking connections. Will you help us with their travel costs?
One of these initiatives is the NATIVe Fellows program. Every February, imagineNATIVE attends the Berlin International Film Festival business conference called the European Film Market (EFM) with a delegation of Indigenous feature film producers who participate in a highly curated program to train and educate them in one of the world’s most important markets for screen media.
“Being a part of the NATIVe Fellows Producers Lab was an incredible opportunity and experience, allowing me to connect with Indigenous filmmakers from around the globe and make important, strong connections with the global community. As an independent producer based in Canada, co-production has become an important part of being able to put together successful projects, and this lab provided the ability to create a strong network of Indigenous (and non-Indigenous) filmmakers to potentially collaborate with. The support from imagineNATIVE for this initiative was essential; not only did they fund my trip to Berlin, but their ability to facilitate connections and interactions at the festival and the EFM was what made my experience so fruitful. This program is a must for any independent Indigenous Canadian producer.”
During the World Wars, thousands of Aboriginal people voluntarily enlisted in the Canadian military. It’s over 14,000 Aboriginal people served in the Canadian forces ( and American for some of them) during the conflicts, 1,600 of them dead in service.
They served in every major theatre of the war and participated in all of the major battles in which Canadian troops fought. Hundreds were wounded or lost their lives on foreign battlefields. Many Aboriginal people distinguished themselves as talented and capable soldiers and at least 250 were awarded medals for bravery and heroism.
On the eve of the First World War, Canada had no official policy on the recruitment of Aboriginal people. Although they were originally discouraged from enlisting, policy would shift during the war to become more accepting of Aboriginal enlistment and recruitment. In the early months of the conflict, Aboriginal people, eager to volunteer for service, were sometimes turned away, while others were permitted to enlist. High casualty rates and the need for more troops led to new policies regarding Aboriginal recruits. In 1915, military and government officials relaxed restrictions, issued formal guidelines and allowed Aboriginal recruitment.
By 1917, the government took a more active role in recruitment as a response to the need for more personnel. Indian agents held recruiting events on reserves to encourage more First Nations members to enlist. In August 1917, the Military Service Act instituted conscription, mandatory military service for all British subjects of age to serve. The Act made no exemption for Treaty Indians, who had expected to be exempt because they did not have the rights of citizenship that obligated Canadian citizens to serve. Some First Nations argued that promises made during treaty negotiations excused them from conscription in foreign wars. Conscription was an extremely contentious issue and the Department of Indian Affairs received letters from First Nations demanding an exemption for status Indians. Many non-Aboriginal people publicly supported the exemption of status Indians from conscription.
The sustained objection of First Nations people proved successful and on January 17, 1918, an Order-in-Council (PC 111) was passed that officially exempted status Indians from combatant duties. Status Indians could still be called to perform non-combat roles in Canada, but the legislation made it easier for them to claim deferrals for industrial or agricultural work.
At least 1,000 of them were conscripted during the First World War and despite all the precautions taken, there are some cases of conscripted Indigenous soldiers serving in combat.
For the most part, Aboriginal and non-Aboriginal soldiers shared similar experiences during the war. The transition to life in the military was initially difficult for some Aboriginal men, as many came from remote areas of the country where they followed their own cultural traditions. They had little contact with Canadians outside their communities, and often spoke neither English or French.
Military restrictions conflicted with some Aboriginal traditions which made aligning with the military’s requests rather difficult. For example, some Aboriginal soldiers were discharged from the army for refusing to cut their hair. They also had a different approach to rank. Traditionally, there had not been sharp distinctions between war chiefs and warriors. The Warriors relationship with war chiefs was one of familiarity and equality. A warrior was allowed to question a war chief’s plans and if he did not agree with them, he was allowed to leave the war party. In contrast, there was a rigid military hierarchy in the Canadian Corps, which sharply distinguished between officers and other ranks.
A soldier’s life was one of waiting to engage with the enemy and enduring feelings of boredom and tension, anticipation and foreboding. Patience was an important quality for snipers to possess as they often had to wait quietly for the enemy to approach. Aboriginal soldiers’ descriptions of trench life were more positive than those of non-Aboriginal soldiers.
The most significant benefit of Aboriginal peoples’ war service was interaction between Aboriginal and non-Aboriginal people, which was not common in general Canadian society prior to the war. By serving alongside Aboriginal soldiers, Canadian soldiers came to better understand Aboriginal people, and to overcome many negative stereotypes. Aboriginal soldiers were seen as some of the most valuable and well-liked members of their units.
For decades, government policy had been to encourage Aboriginal people to settle on reserves and take up farming. The First World War brought a transformation of Canada from an agricultural to an industrial economy. Farming continued to be an important activity during the war and Aboriginal people on the homefront made significant contributions in this area. In 1917, Arthur Meighen, Minister of the Interior as well as head of Indian Affairs, launched the “Greater Production Effort”, a program intended to increase agricultural production.
The program aimed at providing incentives for Canadians to settle on land, take up farming, and produce food to feed the soldiers as well as the Canadian population at home. The project also encouraged both Aboriginal and non-Aboriginal people to farm more extensively. The Greater Production Effort involved the use of so-called “‘idle’ Indian land”: fertile land on reserves that was not being used for farming. Such lands would be leased for up to five years to non-Aboriginal farmers for “proper use” or to establish Greater Production farms (federally managed agricultural experiments set up on western reserve lands). The Greater Production plan was publicly criticized by some non-Aboriginal people in Canada for not being in the interest of First Nations people. Furthermore, the Indian Act stated that reserve lands could not be expropriated for any purpose without the consent of the bands involved. To facilitate the implementation of the program, the government amended the Indian Act in 1918, eliminating the necessity of securing Indian consent. After the war, Greater Production farms continued to operate and were finally terminated in 1922.
Aboriginal men and women made important contributions to the war effort on the homefront during the First World War. Many Aboriginal communities and individuals made generous monetary donations to various war funds. Several communities established their own branches of the Red Cross and patriotic leagues through which they raised money for the war effort.
Miss. Miller Marion -World War II – Six Nations of Grand River
They also donated food, clothes and other goods to relief organizations and purchased Victory Bonds. Such patriotic contributions were viewed as an alternative means of support, made in lieu of military service, as some Aboriginal people were opposed to members of their community serving overseas but were still eager to aid in the war effort. Despite the everyday financial pressures of many Aboriginal families, they still generously donated whatever money they could to the war effort. By the end of the war, Aboriginal people had donated almost $45,000 to war funds. Canadians gradually began to take notice of these contributions and celebrated them enthusiastically. Newspapers and magazines across the country proudly reported on Aboriginal efforts during the war, especially in communities with a high Aboriginal population. Soon, Aboriginal donations became a source of propaganda in order to encourage non-Aboriginal people to donate to the cause. Not all Aboriginal people were supportive of the war or the wartime policies; some petitioned for the soldiers from their communities to be returned home, many were opposed to active recruitment on reserves and there was considerable opposition in Aboriginal communities to the introduction of conscription in 1917.
Facing labour shortages, employers were quick to hire Aboriginal people, so men who were too young or too old to enlist found employment in this expanding labour market. For example, in 1914 200 First Nations workers, male and female, were employed by the Anglo-British Columbia Packing Company, a fish cannery, accounting for 32% of its total workforce. By 1917, the number of First Nations workers rose to 550, 42% of its workforce.
With The Military Voters Act of 1917 did give one-time franchise to all Aboriginal people serving in the military. First Nations soldiers could vote without fear of losing their Indian status.
Many Aboriginal veterans returned with illnesses, such as pneumonia, tuberculosis and influenza, which they had contracted overseas. Because mustard gas weakened the lungs, returning Aboriginal soldiers who had been victims of gas attacks were more susceptible to contracting tuberculosis and other respiratory illnesses. Many unknowingly carried the deadly influenza virus back with them to their isolated and susceptible communities where it quickly spread. Sadly, many veterans died shortly after returning from the war as an indirect result of their service. Other Aboriginal veterans returned home injured and /or missing limbs which impacted their ability to provide for their families and communities. Some Aboriginal veterans turned to guiding non-Aboriginal tourists and hunters in order to provide an income for their families. Many Aboriginal veterans, continued to serve after the war, enlisting in local militia units or administering military training to young Aboriginal men and boys.
Like non-Aboriginal veterans, some Aboriginal veterans returned with an alcohol addiction that would cause problems for themselves, their families and their communities. Alcohol was often used by veterans to numb the physical and mental pain of the war experience, but it also contributed to health issues and social problems for all Canadian veterans.
Aboriginal veterans’ contributions in the war did not go unnoticed by government officials or the Canadian public. Through their service together, non-Aboriginal Canadian soldiers came to better understand and appreciate Aboriginal people, seeing them not in stereotypical terms, but as the men they suffered with in the trenches of Europe. Although their fellow veterans saw the Aboriginal veterans as equals, prejudice was still rampant at home.
The equal treatment that Aboriginal veterans experienced disappeared once they returned home to Canada. Veterans’ benefits and support from the Canadian government were put in place but the implementation of the programs on reserves was vastly different than elsewhere in Canada. The Soldier Settlement Acts of 1917 and 1919 were key government initiatives that attempted to look after veterans by providing them access to land and low interest rate loans for farming implements/improvements. The program was administered through the Soldiers Settlement Board, but when more land was needed and when Status Indian veterans expressed an interest in taking advantage of the program to farm on their own reserves, the Department of Indian Affairs became involved in the administration of the Act.
Receiving military decorations and commendations provided many with the confidence to speak for themselves and advocate for expanded rights and fair treatment in society for all members of their communities. Consequently, following the war, Aboriginal people began to organize politically with veterans leading the charge. In 1919, Lieutenant F.O. Loft, a Six Nations veteran who had served with the Canadian Forestry Corps during the war, founded the first national pan-Indian political organization in the country, the League of Indians of Canada. It sought to improve conditions on reserves and believed that a unified stance through a political organization could challenge the Indian Act that governed the lives of First Nations people.
