Volume 49, Issue 4

Embracing Indigenous Cultures

Tania Willard, of Secwépemc and settler heritage, works within the shifting ideas around contemporary and traditional, often working with bodies of knowledge and skills that are conceptually linked to her interest in intersections between Aboriginal and other cultures. Her curatorial work includes Beat Nation: Art Hip Hop and Aboriginal Culture (2012-2014), co-cu rated with Kathleen Ritter. In 2016 Willard received the Award for Curatorial Excellence in Contemporary Art from the Hnatyshyn Foundation and a City of Vancouver Book Award for

the catalogue Unceded Territories: Lawrence Paul Yuxweluptun. Willard’s ongoing collaborative project, BUSH Gallery, is a conceptual land-based gallery grounded in Indigenous knowledges and relational art practices. Willard is an MFA candidate at UBCO Kelowna, and her current research constructs a land rights aesthetic through intuitive archival acts.

WORK BY TANIA WILLARD, LIBERATION OF THE CHINOOK WIND. Commissioned by the Blackwood for The Work of Wind: Air, Land, Sea. Presented at the University of Toronto Mississauga campus, 2021-2024. Photo by Toni Hafkenscheid.

Liberation of the Chinook Wind

Tania Willard

>> Willard continued from page 01

In Secwépemc territory, Tania Willard’s nation, the Chinook Wind is an animate being that brings news of ancestors, weather, migration, and trade. In this project, Willard evokes the wind’s agency using live wind speed and direction data to generate poems, which update regularly on a screen at the entryway to the Davis Meeting Place, and can be accessed online. The poems use source material reflecting the entangled histories of Chinook Wind, Chinook salmon, and Chinook language (a hybrid of Indigenous and settler languages in the Pacific Northwest which mediated trade and livelihoods in that region)

Willard uses stories of Chinook Wind, salmon, and language to connect to the local ter ritories of the Mississaugas of the Credit. Chinook salmon were introduced to Lake Ontario by settlers in the 1960s for sport fishing, and to prey on other invasive species. Chinook were preferred for sport fishing because they “fight” and “thrash” on the line; on windsocks cus tom-made windsocks, Willard has emblazoned these words alongside “water” and “claim,” to connect these stories with ongoing Indigenous presence and claims to the water.

Willard’s windsocks affirm Indigenous ways of life and continuing sacred responsibilities in the area, and gesture to ongoing land claims and land defense, including the current water claim by the Mississaugas of the Credit which asserts their rights to waterways that were not surrendered in treaty.

UTM’s tipi to embrace Indigenous traditions

Elizabeth Provost Editor-in-Chief

O n September 13, 2022, the University of Toronto Mississauga’s (UTM) Indig enous Centre hosted their Tipi Raising event in conjunction with the UTM Indigenous Student Meet and Greet. Both events were held on the lawn in front of the Maanjiwe nendamowinan building from 11:30 a.m. to 3 p.m.

The program allowed UTM students to experience the traditional practice of tipi raising and connect with members of the In digenous Centre. In an email to participants,

Jessica Tabak, Indigenous Student Support Specialist at the Indigenous Centre, stated that the tipi raising was “done traditionally and lead by the Director of U of T’s First Na tions House, Michael White.”

digenous Centre said in an email interview with The Medium. “The tipi, which will be in place until April 2023, will be bookable, and will be used for ceremonies, teaching, and programming.”

The practice of raising tipis is an impor tant process. Building the tipi begins by plac ing wooden poles into the ground. Then, the canvas is attached to the poles by pulling the fabric tight around the wooden structure.

campus organizations such as the Indigenous Creation Studio and the Centre for Student Engagement to represent Indigenous culture at UTM and to facilitate guest lectures and other educational programs.

“The tipi raising is another step forward in space-making for Indigenous Peoples and traditions on the UTM campus,” UTM’s In

According to Indigenous traditions, the floor of the tipi represents our earth, the walls the sky, and the wooden poles our connec tion from the earth to the spirit world. Tipis provide refuge, sanctuary, and a space for communities to forge connections through ceremonies and teachings.

Tabak highlights the Indigenous Centre’s relationship with the Wecheehetowin Report by stating: “This Report outlines the Univer sity’s response to the [Truth and Reconcilia tion Commission of Canada] and illustrates ways in which we can promote the visibility of Indigenous culture physically, emotionally, and spiritually on campus.”

Through events organized by the Indig enous Centre, the UTM community can be gin to address the six areas of reconciliation outlined by the report: creating Indigenous spaces, hiring Indigenous faculty and staff, implementing Indigenous curriculum, ac knowledging Indigenous research ethics and building community relationships, support ing Indigenous students and co-curricular education, and implementation and close monitoring of any recommendation acted upon by the university administration.

The Tipi Raising event is one of many initiatives at UTM that assists Indigenous students in maintaining their cultural ties. Students can learn more about Indigenous cultures through the Indigenous Centre, which offers many resources for students, faculty, and staff, as well as both Indigenous and non-Indigenous community members.

Likewise, the centre is actively collaborat ing with faculty and staff, as well as with tri-

Events organized at UTM that educate and celebrate Indigenous culture, both on and off campus, are open to all students. Prospective ly, through participation of these activities and by recognizing the cultural importance of Indigenous traditions, students can help foster an inclusive environment that invites each and every eager student to embrace and express their unique cultural ties.

“The tipi raising is another step forward in space-making for Indigenous Peoples and traditions on the UTM campus.”

“Tipis provide refuge, sanctuary, and a space for communities to forge connections through ceremonies and teachings.”

UTM’s Indigenous Centre’s Tipi Raising and Indigenous Student Meet and Greet celebrate Indigenous culture in the student body.

UTM opens office for Mississaugas of the Credit First Nation in pursuit of truth and reconciliation

Larry Lau News Editor

Mohawk Institute Residential School virtual tour

On September 26, 2022, the Woodland Cultural Centre (WCC), an organization focused on preserving Indigenous cultures and traditions, will host a virtual tour of the former Mohawk Insti tute Residential School from 12:30 p.m. to 2:00 p.m. Participants will be introduced to the history of the Residential School, the living conditions of Indigenous children, the learning environ ment of classrooms, as well as many other aspects of Indigenous students’ experiences.

U of T Groundbreakers returns for a new season

Groundbreakers, a video series featuring innovative research leaders who are affiliated with U of T’s Institutional Strategic Initiatives, will be launching its second season on September 27, 2022, on YouTube. In its first season, which contained four episodes, Groundbreakers covered a wide range of topics, such as: artificial intelligence, robotics, the Covid-19 pandemic, and material science for sustainability. Similarly, the upcoming sea son will introduce students to the various innovative researchers and projects taking place at the university, some of which may one day transform our lives.

Ukrainian exchange students continue their studies at U of T

Approximately 170 Ukrainian students were welcomed to U of T’s summer and fall semesters. Eager students whose educa tion was interrupted by the ongoing Russo-Ukrainian war have been given opportunities to study among talented peers and to learn from world-renowned faculty in a safe environment. The university has provided funding for all Ukraine students via its exchange program, alleviating the financial burden from these students and their families. Additional scholarships are also available to the students.

Orientation Week

Malavika Puri Contributor

With the goal of reconciliation in mind, on June 29, 2022, the University of Toronto Mississauga (UTM) opened the Mississaugas of the Credit First Na tion (MCFN) office. The office is located on the second floor of Maanjiwe nendamowinan—which means “gath ering of minds” in Ojibwe.

This office is a space for MCFN council members to conduct research, host teaching sessions, and collaborate with UTM for Indigenous-related initiatives. Their work will help promote equity and inclusion of Indigenous people in the UTM community.

“This office is a tangible step in our ongoing commitment to deepening reciprocal relationships with Indigenous communities.”

“This office is a tangible step in our ongoing commit ment to deepening reciprocal relationships with Indig enous communities,” says UTM Vice-President and Prin cipal Alexandra Gillespie, at the opening ceremony of the MCFN office.

The office window contains a mural titled “Kiinwin Da baadjmowin,” or “Our Story.” Created by Indigenous art ists Philip Cote and Tracey Anthony, the acrylic artwork displays the life of the Anishinaabe people before, during, and after colonization.

“The office planning process actually commenced back in November of 2019, a few months before the pandemic

struck. UTM and the Indigenous Action Group collabo rated to open the MCFN office,” says Tee Duke, Director of Indigenous Initiatives at UTM’s Indigenous Centre, in an email interview with The Medium

“We have only just begun in terms of creating Indigenous spaces and I am excited for what paths lies ahead for us— our community here at UTM.”

The Indigenous Centre holds on-campus events in col laboration with the MCFN and is hopeful of the opportu nities presented by the office’s opening. “We have only just begun in terms of creating Indigenous spaces and I am excited for what paths lies ahead for us—our community here at UTM,” says Duke.

“All students, staff, and faculty are welcome to participate in its programming, whether they are of Indigenous ancestry or not.”

The Indigenous Centre offers virtual programs like monthly learning circles, seminars at class lectures, and curriculum resource support. All students, staff, and faculty are welcome to participate in its programming, whether they are of Indigenous ancestry or not.

There is still a long way to go on the path of truth and reconciliation with the Indigenous community. However, the MCFN office’s opening is a significant first step for ward in the journey to making UTM a more inclusive space for the Indigenous Peoples.

Both new and returning students were introduced to the new ac ademic year through numerous events during Orientation Week at the University of Toronto Mississauga. EagleOrientation, held from July 11 to 19, August 23, September 6 to 8, and the University of Toronto Mississauga Students’ Union’s (UTMSU) Venture22 Orientation, held from September 4 to 9, provided students with a plethora of activities, allowing members of the community to readjust to in-person university life. The Black Excellence Orientation, which took place from August 18 to 19, gave Black students opportunities to talk with Black peers, fac ulty, and staff. Furthermore, members of the LGBTQ2S+ com munity were able to connect with peers at the Queer Orientation events, which included the UTMSU’s LGBTQ2S+ Talks: Picasso Edition and Queer Pub, both held on September 21.

Recap of public health in Ontario

The province of Ontario is currently facing numerous public health concerns. While Covid-19 continues to linger, test posi tivity rates have been decreasing steadily, reaching 11.4 per cent for the week of September 4, 2022. While 57,251 tests were com pleted, only approximately 6527 resulted in positive cases. As temperatures drop, flu season is expected to arrive in the GTA amid the ongoing Covid-19 pandemic. Public Health Ontario held a seminar on September 20 to discuss plans for the co-cir culation of Covid-19 and Influenza viruses in the community. Moving past respiratory diseases, Monkeypox, which peaked at 18 cases per day in mid-July, has seen dwindling case numbers since September started, reaching a maximum of one or two cas es per day this month. As of September 20, 2022, there has been 667 confirmed cases of Monkeypox in Ontario.

U of T commits itself to raising awareness of Indigenous cultures, providing the Mississaugas of the Credit a foothold at UTM for ease of collaboration and research with the First Nation Peoples.

NATALIE NG/THE MEDIUM

U of T holds symposium to address inequity in Indigenous healthcare

Razia Saleh Contributor

In a report by Statistics Canada released on August 30, 2022, chronic conditions were more prevalent among First Nations Peoples and Métis (who live off-reserve) than their non-Indigenous counterparts. Notably, 14 per cent of First Nations and Métis Peoples were diagnosed with three or more chronic condi tions, as compared to eight per cent for the non-Indigenous.

Recognizing the injustices faced by Indig enous Peoples in healthcare, the WaakebinessBryce Institute for Indigenous Health will be hosting the Indigenizing Health Symposium: Rethinking with Spirit on September 28 and 29, 2022. The event focuses on Indigenous health policies and will take place in-person at the Native Canadian Centre of Toronto. All students, community members, and academ ics are welcomed to partake in the symposium. Tickets and registration are required to attend the event.

The Medium spoke to the Network Environ ment for Indigenous Health Research (NEIHR)

of Ontario in an email interview about Indig enous public health and the symposium.

“While most people seeking healthcare ser vices are hoping to receive quality care and service, there continues to be a lack of manda tory training on Indigenous health, the impact of colonization to the wellbeing of Indigenous Peoples, and Indigenous perspectives into what health is,” shares the NEIHR team.

The team has been finding solutions to com bat such inequalities by conducting commu nity-based research. Based on their findings, the NEIHR concludes that Indigenous Peoples often decide against seeking medical assistance due to previous experiences of discrimination.

Regarding the Indigenizing Health Sympo sium, the NEIHR team shares that the event will have Indigenous scholars and Elders sharing insight on “the importance of policy grounded in Indigenous knowledge and the

processes of increasing accessibility of policy work to Indigenous communities.”

This year’s iteration of the Indigenizing Health Symposium features several Indigenous keynote speakers, including Dr. Alanaise Onis chin Ferguson, a professor of counselling psy chology at Simon Fraser University; Dr. Brenda M Restoule, a clinical psychologist; and Shanna Peltier, a PhD student at U of T’s Ontario Insti tute for Studies in Education.

Restoule and Peltier will be presenting “The Indigenous Practice-Based Approaches to Nav igating Therapeutic Engagement with Clients Experiencing Suicidal Distress: A Preliminary Report,” which focuses on raising awareness on the unique mental health issues Indigenous Peoples face.

Other speakers for the event include Dr. Maile Tauali’I, an assistant clinical investigator for Hawaii Permanente Medical Group, Pro

fessor Rod McCormick, health researcher and clinician, Dr. Mikaela Gabriel and Dr. Sabina, post-doctorate fellows from the WaakebinessBryce Institute for Indigenous Health, and Lua na Shirt, a Nehiyaw Ishkew writer and educator.

“We’re hoping that students have an enrich ing, fun, and connective experience at the sym posium. With a host of academics, researchers, community members, and healers, there will be much to learn for everyone—not only from the speakers’ respective fields, but also from com ing together to connect and network with each other as a community,” says the NEIHR team.

The team encourages students to participate in the symposium, explaining that “Sympo sia like these are important to have our com munity members gather, share knowledge, exchange information, and hopefully connect in ways [that] continue [to] address and chal lenge health and equity gaps when it comes to the well-being of Indigenous Peoples.”

The inequalities faced by Indigenous Peoples extend beyond just healthcare. The U of T community can start bridging this gap by rec ognizing, understanding, and discussing the hardships Indigenous Peoples encounter in contemporary society.

Sena Yurt Contributor

T his September 30 marks the second time the Nation al Day for Truth and Reconciliation, also known as Orange Shirt Day, is celebrated in Canada as a statutory holiday. The “orange shirt” component of the celebration was inspired by the story of Phyllis Webstad, a residential school survivor. The day itself serves to raise awareness on colonial violence faced by Indigenous children and com munities throughout Canadian history.

On her first day at St. Joseph’s Residential School in Wil liams Lake, BC, Webstad, then six-years-old, was stripped of her orange shirt that her grandmother had gifted her.

On September 30, 2013, Webstad shared her experience publicly and reflected on the intergenerational impacts of Canada’s Residential School system on Indigenous chil dren, families, communities, language, and culture. “The color orange has always reminded me of that and how my feeling didn’t matter, how no one cared, and how I felt like I was worth nothing,” said Webstad.

Residential Schools were created to culturally assimilate Indigenous Peoples. Children were separated from their families, after which they slowly lose touch with their lan guage and culture. To make matters worse, thousands of Indigenous children were physically and sexually abused at these schools, some who did not survive.

In 2015, the Truth and Reconciliation Commission of Canada reported 3,200 deaths at residential schools. Vic tims were buried in unmarked graves, and the remains of many remain undocumented.

U of T invites all students, staff, faculty, and all Cana dians, to not only wear orange, but to listen to survivors’ experiences, to grieve for the missing or murdered, and to participate in reconciliation on Orange Shirt Day. Various events and activities are set to take place in celebration of Orange Shirt Day.

U of T’s Varsity Stadium has already raised the “Every Child Matters” flag in advance of Orange Shirt Day.

From 10:00 a.m. to 11:00 a.m. on September 30, U of T’s Hart House will be hosting a symposium featuring Andrew Wesley, the former Elder-in-Residence at First Nations House, as the keynote speaker. UTM Principal, Alexandra Gillespie, and U of T Vice President, People Strategy, Eq uity, and Culture, Kelly Hannah-Moffat, will both be ad dressing the community during the conference. Registra tion is required.

The Canadian government will also be broadcasting a one-hour long commemorative gathering to honour survi vors of Residential Schools.

It is important for attendees to have a proper mindset when participating in Orange Shirt Day events. “If anyone deserves a day of commemoration, it is the thousands of children who were abused, forgotten, and buried without ceremony in unmarked graves. This National Day for Truth and Reconciliation is to recognize the true history of Can ada, and to ask yourself, what does reconciliation mean? Better to ask what we can do to right these wrongs,” says Brenda Wastasecoot, an Assistant Professor from the Cen tre for Indigenous Studies at U of T.

Looking beneath the glamourous surface of our con temporary society, recounts of tragic events depict the inhumane treatment Indigenous children have received in Canada’s history. As pursuers of higher education, it is important for U of T students to commemorate the victims of Canada’s Residential Schools, who were children whose lives were lost using the name of education. Orange Shirt Day.

The Indigenizing Health Symposium returns this year to raise awareness and discuss inequalities faced by Indigenous Peoples in healthcare.

CHRIS

“The Great Resignation,”

Canoe racing returns to False Creek for the first time in over a century

Larry Lau News Editor

According to Microsoft’s 2022 Work Trend Index, around 53 per cent of employees are more likely to prioritize their personal wellbeing over work, and ap proximately 52 per cent of Gen Z and millennials are considering switching up their jobs within the next year. The data comes from survey respondents from 31 coun tries across the globe, including Canada.

This aligns with the contemporary trend of mass res ignations and high turnover rates, culminating in the es tablishment of new terminology such as: “The Great Res ignation,” “Quiet Quitting,” and “The Great Reshuffle.”

UTM Department of Management professor, Rafael Chiuzi, explains that the three terms are part of a simi lar wave that has inspired changing mentalities amongst many workers.

“The Great Resignation,” coined in May 2021 by Uni versity College London professor, Anthony Klotz, refers to a period in the pandemic when people began to leave their current jobs without the prospect of securing a new one. “I think a lot of people decided to reassess what they wanted for their careers,” said Chiuzi as he explained the exodus of workers from the workplace.

A report prepared by Mental Health Research Canada highlights that during November and December of 2021, around 35 per cent of workers felt burnt out, marking the start of the Great Resignation.

“[‘The Great Resignation’] was a periodical thing. Now, I think we’re past that, and a new thing came along, which is dubbed ‘Quiet Quitting,’” states Chiuzi. Con trary to what its name suggests, “Quiet Quitting” does not imply that employees are quitting their jobs.

In the phenomenon of “Quiet Quitting,” workers rec

ognize the importance of setting personal boundaries to do “the bare minimum of what [they are] paid for with out feeling any guilt of doing so,” shares Chiuzi. Essen tially, workers stick to their contractual obligations and refuse to engage in uncompensated labour.

Last comes the “Great Reshuffle,” which concerns the phenomenon of increasing employee turnover. Workers are more open to changing companies or even switching careers altogether, placing their values and visions ahead of loyalty towards an employer.

Statistic Canada’s Labour Force Survey from August 2022, demonstrated that the proportion of permanent employees aiming to switch jobs within the next year reached 11.9 per cent in August, which doubled from January’s 6.4 per cent.

Most businesses are aware of the shift in employee attitudes. For companies that are more responsive and democratic, remote or hybrid work and four-day work weeks are among some initiatives put forth to increase flexibility. An example would be Twitter, which allows its employees to work from the office, at home, or both.

“Quiet Quitting” and the “Great Reshuffle” have impli cations for both working individuals and people entering the workforce. Students aspiring to pursue their dream job may run into both obstacles and opportunities due to the ongoing phenomenon. “For my students, I see that they’re going to have to pick between stability and bold ness,” says Chiuzi.

The current workplace encourages risk-taking— though the trade-off is increased volatility. On the other hand, students are exposed to more options and oppor tunities to kick-start their career than they were in the past, which carries promising long-term implications.

The Covid-19 pandemic spurred workers to reimag ine their career goals, resulting in shifts in the workplace, empowering employees to take control of their profes sional lives.

Shreya Joshi Contributor

On September 10 and 11, 2022, the Four Fires Festival canoe races were held at Concord Community Park along False Creek in downtown Vancouver. This marks the first time in more than a century that the canoe race has taken place.

The event was hosted by Canoe Cultures, an Indigenous non-profit organization that focuses on preserving the traditional art of canoe building. The organization played a significant role in bringing togeth er clubs from over twelve countries to race in the festival. Mike Billy Sr., co-organizer of the festival and Canoe Cultures member, proudly stated during a press release: “We’re glad to be back.”

Canoe races are traditionally held during summer weekends. In an interview with the Vancouver Sun, Mike Billy Jr. stated that it is a tradi tion to splash water onto the heads of the canoes as summer begins to “wake [the canoes] up and let them know it’s time to go. It’s awesome that we are going to be doing this right in the middle of downtown. It shows people that we are still here, we are still practicing our culture.”

During the festival, teams from various age and skill categories competed in a variety of activities ranging from water sports, to visual and performing arts, to culinary disciplines. An average of twenty-five races took place per day.

Performances by George Leach, Alex Wells, the Wild Moccasin Dancers, DJ Kookum, and Pat Calihou Band, among many others, provided entertainment for the crowd.

The canoe races included various prizes for its victors, such as a $20,000 cedar strip canoe. Traditional artwork, jewelry, and fashion were also displayed at the event, showcasing the creativity of Indig enous Peoples.

In many Indigenous cultures, canoes are considered to be members of the families that construct them. The success and spirit of the canoe depends on its carver’s skills. Canoe-building itself is a competitive art, and while people building the canoes may not necessarily be racers themselves, they still hold a strong degree of investment in the results of the competition.

Canoe racing and building are just one of many Indigenous tradi tions that have survived to this day. It is crucial for the non-Indigenous community to recognize and preserve such culturally significant events, allowing Indigenous Peoples to be acknowledged and celebrated.

“Quiet Quitting,” and “The Great Reshuffle,” what do they all mean?

The Back-to-Business column in The Medium focuses on business and economic news. Articles will address and analyze economic trends, financial developments, and workplace matters that are relevant to university students.

The Covid-19 pandemic shed light on many issues in the workplace, spurring a wave of resignations and job changes within the workforce.

The Four Fires Festival takes place in Vancouver and embraces Indigenous traditions and arts.

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Indigenous issues deserve more than one day of coverage a year. Breaking the cycle of media censorship Editorial

The Medium

Only within the last two years has The Medium begun pub lishing themed issues.

Our themed issues celebrate, highlight, and support underrepresented and diverse voices on campus—many of whom are an integral and prominent part of our multi-cultural university. This week, we are celebrating Indigenous Voices. On September 30, 2022, we will acknowledge and study the violent legacy of the Canadian Residential School system during the National Day for Truth and Reconciliation because simply acknowledging the tragedy is not enough.

As privileged students attending the University of Toronto Mississauga (UTM), we sometimes fail to implement action by nullifying our advantages when it comes to giving platforms to marginalized groups.

As a news publication, we acknowledge our timing with print ing this issue, and its ability to highlight the hardships faced by the Indigenous Peoples of Canada—despite falling short of show ing the countless struggles Indigenous Peoples have faced in the past and present. The truth is, a singular day of reflection, or one news issue of acknowledgement, isn’t enough—the treatment of Indigenous communities should be a continuous conversation with consistent effort.

The Canadian news scene is in dire need of more coverage of Indigenous struggles, traditions, and art. The brutal mistreat ment of Indigenous children, the lack of healthcare for Indig

Podcast Kareem Al-Sawalmeh message@themedium.ca OPINION

enous Peoples, the ghastly state of First Nations reserves, the suicide crisis faced by Indigenous communities, the absence of policies and Indigenous-identifying policy makers are issues we choose to only talk about when national holidays or headlines appear. But to the Indigenous community, these disparities aren’t breaking news; they are realities that emerge as part of their dayto-day. We must accept and acknowledge this truth before we start promising reconciliation.

We must give Indigenous communities a voice, so we can learn to listen. We recognize that it is vital for the Indigenous Peoples to tell their own stories. We cannot allow the humanity of the First Nations Peoples of Canada to be veiled by stereotypes,

Overcoming performative allyship in the era of reconciliation

Mashiyat Ahmed Contributor

Recent Liberal decisions made by Canadian governmental bodies have placed a distinct emphasis on Indigenous reconciliation.

With many politicians jumpstarting their efforts to heal Indigenous relations, they claim to apologize for Canada’s brutally successful execution of cultural genocide and religious homogenization.

Following former Prime Minister Stephen Harper’s public apol ogy for the Canadian government’s involvement in Residential Schools in 2008, quantifiable progress has been made toward the reconciliation effort by various institutions. However, in August of 2022, Finance Minister Chrystia Freeland asserted that it is a “po litical responsibility for us as a country to support our allies with energy security.” The “political responsibility” Freeland references is the dependence Germany has on Russian oil, considering the recent events of the Russian-Ukrainian War.

What Freeland does not mention is that Canada plans on meet ing this political responsibility and compensating for Germany’s energy transition by using fracked oil from Indigenous lands—par ticularly the land of the Wolastoqewiyik (People of the Beautiful and Bountiful River)—whose cultural and individual identities are dependent on the wellness of their physical environment.

People in positions of power know past wrongs must be amend ed, but their efforts and activism lack the crucial inter-cultural con

Reflecting on the true essence of reconciliation can help us pursue real progress amidst a sea of performative activism.

ALEX MOTOC/UNSPLASH

Colonial resistance and celebrating Indigenous achievements

Lydia C. Rehman Contributor

irst Nations (status/non-status), Métis, and Inuit communities, living both on- and offreserve, in urban, rural, and remote areas are victims of colonization. This includes attempts made on behalf of the Government of Canada to culturally assimilate, systemically discrimi nate, and violently exclude Indigenous popula tions from governance and decision-making.

However, despite these attempts, Indigenous resistance and empowerment have continued to be at the forefront of defying the heteronor mative, patriarchal, and colonial agendas that continue to be perpetuated.

Most recently, Michelle O’Bonsawin, an Abenaki woman of the Odanak First Nations Community in Québec, has become the first Indigenous judge to be appointed to the On tario Superior Court of Justice. Dr. Alika La fontaine of Treaty 4 territory, hails from Métis, Ojibwe, Cree, and Pacific Islander ancestry, and has become the first Indigenous president of the Canadian Medical Association.

These are major achievements for members of Indigenous communities, who are consis

tently impacted by systemic racism. Policies, laws, and programs designed at the height of settler colonialism were intended to benefit set tler communities at the expense of the health and well-being of Indigenous populations.

In a 2020 research report conducted by The Congress of Aboriginal Peoples—one of the five National Indigenous Representative Organizations—the over-representation of Indigenous peoples within the Canadian jus tice system was explored. Reports found that the colonial justice system itself has been an active member in advancing violence against Indigenous Peoples through criminalization and institutionalization solely based on Indig enous identity. In order to meet the needs of Indigenous Peoples and communities, we need more Indigenous representation within the leadership of these systems, along with allied professionals. These workers must be quali fied and well-versed in understanding cultural safety, competency, and working meaningfully with Indigenous populations to advance wellbeing and safety.

The inclusion of professionals like Justice O’Bonsawin and Dr. Lafontaine are critical to advancing the ways Indigenous empowerment is embedded within healthcare and legal sys

tems. There must be necessary transformations in the way Indigenous Peoples are portrayed within media and workplaces.

As outlined in the Section 35 (1) of the Constitution Act: “The existing aboriginal and treaty rights of the aboriginal peoples of Canada are hereby recognized and affirmed.”

It is unfair that Indigenous Peoples have been continually disadvantaged. However, with the efforts made by Indigenous leaders, scholars, and activists, Indigenous self-governance con tinues to be critical in transforming a system that is systematically rooted in colonial practic es. The outcome of this will result in promoting community development and empowerment for the well-being of Indigenous populations.

There are still many systemic barriers that currently exist for Indigenous Peoples and members of other equity-seeking populations. Policies are still inherently racist, patriarchal, and carry major colonial impacts that affect the well-being of Indigenous populations. The forefront of all discussions should be situated on celebrating Indigenous sovereignty, resil ience and the major efforts made by Indige nous Peoples, communities, organizations, and allied individuals that have mobilized collec tively to resist the colonial agenda.

Neglecting neurodevelopmental research in the Canadian Indigenous community

Paige France Contributor

In recent years, there has been a push to promote more representative and distinct samples within research. A lack of diversity elicits serious ethical and equity consequences, preventing racially and ethnically minoritized (REM) populations from experiencing the ben efits of tailored, high-quality healthcare.

Autism Spectrum Disorder (ASD) is a neu rodevelopmental disorder characterized by “persistent deficits in social communication and social interaction” that typically emerge within the first few years of life. ASD research has excluded equity-deserving groups, espe cially Indigenous communities, and contin ues to grossly lack diversity. Although ASD is equally prevalent across all races in North America, research of this disorder experiences inequalities in the diagnosis, treatment, inter vention, and recruitment of non-Caucasian groups.

Several scholars have indicated that a key catalyst to this problem is referral bias due to researcher perception of children from REM groups. Health and human service provid ers as well as professionals can facilitate either conscious or unconscious cultural biases and

prejudicial communication towards external groups.

Very little has been done to deepen the un derstanding of factors contributing to this un derrepresentation. To address this gap—while it is limited—precursive research has been car ried out to analyze strategies to promote better inclusion practices, more effective recruitment of diverse audiences, as well as address dispari ties in ASD “service access and care.”

ported that Indigenous groups are more likely to trust community health workers from the same subculture as it decreases stigma that oc curs when seeking healthcare outside of their communities. For this reason, recent strategies have facilitated the recruiting and training of researchers from REM populations, as they share similar characteristics and experiences representative of the group they are serving.

“Historically, research has been done on Indigenous communities rather than with them, causing distrust in the system.”

of the past, these practices began decades ago and even crept into 2018, with the belief that no child could thrive on a reserve. Unfortunately, the severity of the issue is still unknown owing to a lack of comprehensive investigations and withheld public data.

The unequal footing prevalent in Indigenous communities, inhibits them from acquir ing knowledge of economic, community, and healthcare resources. Fear of legal uncertain ties, lower literacy rates, and linguistic bound aries have aided in the legal and healthcare distrust among their communities. Discrimi nation and prejudice have been key inhibitors in seeking access to services. It has been re

Confounding what has been known as an “othering” disorder, healthcare in Indigenous communities has been difficult due to its low accessibility, as well as Canada’s tainted past of healthcare exploitation and medical neg ligence. Historically, research has been done on Indigenous communities rather than with them, causing distrust in the system. Indig enous women of Canada have been subjected by hospitals to forced sterilization. This lack of consent was justified by claiming an inabil ity for isolated communities to raise children with a Eurocentric mindset. Sadly, not a thing

Access to supportive services is limited, ASD awareness is low, and diagnosis is oftentimes delayed or worse, left misdiagnosed. Further more, this specialized support is oftentimes off the reserve, making the tailoring of assistance for Indigenous children with ASD not just challenging, but impossible. Eager to better in tegrate the lived experiences of autism within Indigenous communities into current research methods, there has been a dramatic shift to en gaging community members within research directly. Retiring the old research model over seen by academic institutions which abided by strict ethics rules rather than providing a grass roots approach, recent research has seen more integration of people with lived experiences.

Integrity-based decolonization approaches rooted in community participation ensures any research done is with the community’s best in terests in mind and it appropriately serves its target community. Equipped with a more hu manistic lens, there is a hope that this new re search paradigm will aid in influencing policy within and outside reserves and finally, ASD can be embraced rather than labeled.

“The unequal footing prevalent in Indigenous communities, inhibits them from acquiring knowledge of economic, community, and healthcare resources.”

Oppression on Indigenous communities extends in disparities within psychological healthcare systems.

Indigenous Peoples take control of their narrative by acquiring leadership roles.

SABRINA MUTUC/THE MEDIUM

Queen Elizabeth II: Friend of Canada or friend of colonialism?

Maja Tingchaleun Contributor

When Queen Elizabeth II passed on September 8, 2022, my social media feeds were flooded with pictures and quotes, filled with expressions of admiration, appreciation, shock, and sadness. I was tolerant of, albeit confused, by the outpouring of grief, care, and empathy for a stranger whose value to Canada was purely symbolic and almost overdue, at the age of 96.

When I signed up a few days later to write this article, the sentences I began composing in my mind were mostly neutral in tone. However, when Toronto Public Library announced a few days later that they would observe 96 seconds of silence on Monday, September 19—one second for every year of the Queen’s precious life—my jaw dropped. Over the past year, more than 1,800 unmarked graves have been identi fied—either as confirmed or suspected—across the sites of four Canadian Residential Schools.

That’s more than 1,800 precious children’s lives, lost. Not once did we ever think to have 1,800 seconds of silence for them.

It is easy to be neutral about whether or not you could, or should, mourn the

death of Queen Elizabeth II (and, just to get this out of the way, no one is stopping you from mourning her if you feel moved to do so), but it is impossible to retain a neutral stance towards the massacre of Indigenous children that occurred in Residential Schools. Within these schools, children were assaulted, abused, and malnourished. Many disappeared from their families, leaving their loved ones confused. The disappearance of Indigenous children, after being promised an education for their futures, is gut-wrenching.

To strip the Indigenous Peoples of their languages, cul tures, and beliefs, colonizers used helpless, fright ened, Indigenous children as pawns in their twisted ploy for cultural genocide. Innocent Indigenous children were killed to rid colonizers of any difficulties in their inhu mane scheme of eliminating diversity.

In one Residential School, death rates were reported to be as high as 69 per cent. These schools were funded by the federal government, and many Catholic and Anglican churches. In other words, the Crown was complicit. The legacy that British settlers left behind—the same legacy Canada seeks to acknowledge and maintain through its ties to the Crown—is rampant with trauma and abuse for Indigenous Peoples.

Britain has been complicit in the colonization and forced assimilation of Canada’s Indigenous Peoples. And while the recently passed Queen’s autobiographies and memorials may not acknowledge her support for these initial settlers or with Residential Schools, it still happened. She spent all 96 years of her life perpetuating and celebrating the far-reaching and damaging effects of British power and, thus, colonialism, racism, and classism. Can her 70-year reign be called great if her empire was built on the blood of Indigenous Peoples? Is her friendship with Canada as a Commonwealth coun try worth celebrating when her connection to us is through mass genocide and slaughter?

Look, the Queen was in fact human, and thus her death is sad in the way that all deaths are sad—as a human be ing. There will never be another Queen Elizabeth Alexandra Mary Windsor, and if you wish to mourn that fact, it would completely be within your prerogative to do so.

But she was also only human, and while I’m sure she was an okay person, I can’t say that for certain, because I didn’t know her—none of us knew her, and no one is actually required to mourn a stranger after they die. After all, you might even hate these symbolic figureheads of a monarchy that has oppressed, massacred, and displaced Indigenous Peoples. And if you choose to attribute greater importance to that fact instead of all else the late Queen represents—well, I’ll join you on Friday, September 30 for the National Day of Truth and Reconciliation.

To forget the monarchy’s contributions to colonialism is equivalent to forgetting the massacre of thousands of Indigenous Peoples.

UTM’s Indigenous Garden: a conversation with nature and tradition features

Editor | Prisha (Maneka) Nuckchady features@themedium.ca

Dalainey Gervais Associate Features Editor

Maria Hupfield, an Assistant Professor of Indigenous Digital Arts and Performance at the University of To ronto Mississauga (UTM), is an interdisciplinary artist and the founder of the Indigenous Creation Studio, a gathering space and a hub for creative people. One of the projects that have come out of the studio is the Indigenous Garden called the “Mashkiikii Gitigan.” With the intention of fostering an Indigenous Garden Community, planting seeds in the In digenous Garden is simply the beginning to a blooming re lationship with the land. “This is phase one of our work to change the culture around our relationship to land on cam pus by countering the frequent delineation between green spaces versus urban spaces,” shares Marim Adel, a Research Assistant at UTM’s Indigenous Garden.

Adel recently completed her undergrad in Exceptionality in Human Learning and Biology. She became involved with the garden through a work-study position in her second year, working periodically with the Indigenous Creation Studio ever since. “A lot of my research is informed through disability justice and accessibility, and I have been able to grow [my knowledge through] what I learn with the Indig enous Creation Studio,” explains Adel.

First halted by the pandemic, the garden is now in full bloom. “We started planting this season, so things are mov ing much faster,” says Adel. However, expanding the garden quickly is not a priority for those working on this project. With drive to nurture the garden with true intentionality, members of the team conduct extensive research to deter

mine what is good for the land, what is good for the stu dents, and what plants students would seek to grow. “It is a participatory project,” explains Adel, “we want students to be excited about what [is] growing on their campus.”

Students working on the project developed a survey to find out which plants were deemed culturally significant to students. “We invite other forms of knowledge to the gar den,” explains Adel, “we try and take a multicultural ap proach.” The garden recently grew Palestinian squash, for example, in addition to Indigenous medicinal crops.

SAMIRA KARIMOVA/THE MEDIUM

used for sacred offerings when harvesting plants.

Specific Indigenous methodologies and protocols are fol lowed while assessing the plants and cultivation of the gar den. “We follow the 6 “R’s” of Indigenous research; respect, responsibility, reciprocity, refusal, relevance, and relational ity,” says Adel. “We reflect on the responsible ways to pro mote knowledge by making sure it’s grounded in humility, and making sure that everybody that’s involved recognizes that land is our teacher.”

Currently, the Indigenous Garden is growing medicinal herbs that can be of use to students, faculty, and community members. Sage, one of four sacred medicines, is used for smudging—an Indigenous tradition consisting of burning medicinal plants to cleanse one’s soul. Similarly, tobacco is

“Another important aspect for the garden is giving a space for land-based connection, especially for Indigenous, BI POC, and LGBTQ2S+ students on campus,” says Adel. The garden is a way to bridge any disconnect with nature. “[It is] an experiential learning initiative,” she explains, “where its purpose is to teach about land stewardship to ensure the environment’s future.”

The Indigenous Garden currently has two locations on campus, with the main site being behind the Communica tion, Culture and Technology (CCT) building. The other garden is located on the rooftop of Maanjiwe Nendamowi nan (MN). “The CCT site is growing corn and other plants like calendula for the pollinators.”

Student involvement is crucial for the future of the gar den. Working as a collective is key to ensuring sustainable growth on campus while honouring Indigenous traditions.

“The UTM campus is surrounded by nature, but we’re not really in conversation with it,” explains Adel. “We aren’t in teracting with the trees and the plants and the majority of students don’t know what grows here. The garden is a place where students can begin to facilitate that conversation,” concludes Adel. initiative aims to embrace Indigenous traditions on campus.

“We reflect on the responsible ways to promote knowledge by making sure it’s grounded in humility, and making sure that everybody that’s involved recognizes that land is our teacher.”

“Its purpose is to teach about land stewardship to ensure the environment’s future.”

Hema Ramnarine Contributor

When the Wecheehetawin Report was released in January 2017, one of its prevailing themes was the lack of dedi cated Indigenous spaces on all three campuses of the University of Toronto. The report—written in collaboration with Indige nous Elders, faculty, staff, and students—specifically mentioned the University of Toronto Mississauga (UTM) as a potential area for improvement because of its links with the Mississaugas of the Credit First Nations.

“The Centre offers opportunities for non-Indigenous members of the community to learn diverse Indigenous traditions—creating a space for productive and inclusive discussion.”

UTM’s Indigenous Centre opened later that year to consoli date Indigenous resources. “While there has always been a level of Indigenous services at UTM,” says Tee Duke, the UTM As sistant Director of Indigenous Initiatives, “the Centre was estab lished as a way of pulling these services together in a coordi nated and intentional way.”

The Indigenous Centre has served to promote a supportive environment for UTM’s Indigenous community. The Centre of fers opportunities for non-Indigenous members of the commu nity to learn diverse Indigenous traditions—creating a space for productive and inclusive discussion.

The Indigenous Centre represents one of many advancements made by UTM to engage in reconciliation, both on- and offcampus. For Duke, this is a propelling force in ensuring the suc

cess of the Indigenous Centre’s initiatives. “Indigenous commu nity development has always been at the forefront of our work, not only at UTM but external to the university,” she explains.

The Indigenous Centre has continuously extended a warm welcome to all UTM staff, students, and faculty—not just the Indigenous community. The involvement of all students, regard less of background, is encouraged. They believe this is integral to creating an “intercultural dialogue”—essential to reconcilia tion efforts. To this end, the Indigenous Centre has offered many programs such as curriculum resources and “Learning Circles,” an initiative developed to allow students to learn about Indig enous knowledge. Open to all U of T members, the Indigenous Centre also hosts weekly events to further initiate active involve ment. Those include “Fresh Food Mondays,” held at the First Nations House at St. George where fresh produce is available for U of T Indigenous students.

documentaries, and suggested topics to initiate meaningful conversations. One such resource recommended by Tabak as a jumping off point, consists of the Wecheehetowin Report. “[The report] is a guiding tool for Indigenous and non-Indigenous folks to use for guidance. We are all responsible for mobilizing reconciliation,” explains Tabak.

For more events from the Centre, Duke advises students to keep an eye on their website, as they have more plans for the future. “[We] are planning more land-based learning [and] programming through our newly raised Tipi and utilizing Hart House Farm for future opportunities.”

The Centre begun the 2022-2023 school year with its first event—the Meet and Greet and Tipi Raising—in front of the Maanjiwe Nendamowinan building on September 13, 2022. The event was well-attended and invited both Indigenous and non-Indigenous members of UTM to gather, socialize, and ask questions. “We were able to bring community together and share the work we do within the centre,” says Jessica Tabak, the Indigenous Student Support Specialist at the Indigenous Centre.

On September 26, the Indigenous Centre will deliver a virtual tour of the Mohawk Institute Residential School. Participants will follow a guided virtual tour of the house, going over the his tory of the school, and hearing testimonies from five survivors.

In honour of Orange Shirt Day this upcoming September 30, 2022, the Indigenous Centre compiled a list of resources for stu dents to self-educate. The list includes movies, podcasts, books,

Since the Indigenous Centre’s opening, there has been a sig nificant increase in Indigenous engagement and community de velopment. “Not only do we have more Indigenous faculty [and] staff at UTM, but we continue to connect and support more In digenous students,” shares Duke.

The Indigenous Centre can serve as a guide for students to become active members in reconciliation. The responsibility we all bear does not end when we leave campus, a notion that Duke makes clear. Dedicated to fostering an inclusive environment, Duke concludes by saying, “We are very proud and dedicated Indigenous community members ourselves and ultimately, we are always working for our community in [and] out of the Centre’s work—we volunteer at Indigenous agencies, we sit on Indigenous Organization boards, we attend Indigenous cul tural events [and] activities, and we are robust advocators for our community—anything we can do to support and make our community members feel safe and welcome—we are there.”

“We are all responsible for mobilizing reconciliation.”

“Not only do we have more Indigenous faculty [and] staff at UTM, but we continue to connect and support more Indigenous students.”

SAMIRA

Misconceptions in the field of astronomy

Shreya Joshi Contributor

On September 13, 2022, Dr. John Percy from the Department of Astronomy and Astrophysics de livered a presentation entitled “Misconceptions about the Universe: From Everyday Life to the Big Bang.” During his engaging discussion, he addressed various myths regarding as tronomy. Seemingly difficult to understand, and broad in nature, the domain is commonly filled with misinformation.

Most people think of Science, Technology, Engineering, and Mathematics fields as dominated by older, cis-gendered white men.

However, Dr. Percy notes that the Astronomy Department is an excep tion to the stereotype; astronomers come from varying backgrounds and complex intersectional identities. Astronomers are racially diverse, LGBTQ2S+ positive, and encouraging of all genders.

Often confused with astrology—a pseudoscientific study of the move ments of planets and how it impacts people’s lives—Dr. Percy emphasizes that astronomy is concerned with other aspects of our solar system. He clarifies that astrology is distinct from astronomy because its conclusions are extracted without any scientific inquiry.

One area Dr. Percy names as a common perpetrator of misconcep tions in astronomy is the education industry, more specifically in the way they oversimplify concepts. For example, he remarks that they wrongly depict planets as being close together in a straight display. In an attempt to simplify concepts for students, educators have en grained the wrong depiction of space. Similarly, Dr. Percy notes that diagrams and cartoons depict the solar system as being “squashed together.” Experienced in writing textbooks, Dr. Percy explains that “the problem is that very few teachers have a background in astronomy. Therefore, it is harder to accurately design diagrams and captions.”

Aside from school textbooks, inaccuracies are fur ther perpetuated through pop culture. Most people have heard the term “shooting stars” in movies, as charac ters make wishes when they see the rapid white flash of light. Yet, Dr. Percy notes that shooting stars are actually meteors or streaks of light of varying colours produced by miniscule space rocks as they rapidly collide with Earth’s atmosphere. A significant sun-related misconception is the notion that the sun will explode and turn into a black hole at the end of its lifespan. Dr. Percy explains that this is wholly inaccurate and that the sun is too small for this to occur. It would have to be far larger to become a black hole. When the sun finally reaches the end of its life, it will likely transform into a neutron star—a dense object left behind when a star collapses and explodes.

Turning to the moon, Dr. Percy brings up the mainstream belief that there is a correlation between “crime and madness” during a full moon. He shares that no scientific study has ever corroborated this myth.

The legend of the supermoon is an optical illusion that causes the moon to appear larger when seen from the horizon. Dr. Percy explains that the lines of the moon converge with the horizon, creating the illu sion that the moon is larger in size than it should be. This is known as the “Ponzo illusion.”

Misconceptions can be dangerous. Transmitted rapidly through media, they can lead to wide-spread misinformation. “Popular culture affects everybody, especially teens and young adults. I’m afraid social media is getting to us all these days and we all should be careful,” concludes Dr. Percy

Professor John Percy speaks on how academia and popular culture spread misinformation about astronomy.

Through the 20th century, society saw groundbreaking technological ad vancements, with day-to-day life being redefined towards the end of the century. While many aspects of society improved significantly, equality and cultural inclusion are among the several issues that remain prevalent problems today.

As we entered the 21st century, increased empowerment and diversity were themes embedded in our understanding of the new world. This has given marginalized groups the resources and opening to demand their rights. To this end, many governments be gan pursuing multiculturalism, a term de fined as diversity within society, whose ac tual definition may not be as ingenuous.

“Multiculturalism and racial democracy are both national [and] nationalist projects that were created post-World War 2 when the elites of the world had to reinvent themselves and step away from scientific racism.”

“Multiculturalism and racial democracy are both national [and] nationalist projects that were created post-World War 2 when the elites of the world had to reinvent them selves and step away from scientific racism,” says Luisa Farah Schwartzman, an Assis tant Professor in the Sociology Department at the University of Toronto Mississauga (UTM). She explains that while racial dis crimination and ethnical racism became ta boo, privileged individuals simply reframed racism by introducing the innocent name of “multiculturalism” to their actions.

Schwartzman published a paper on Janu ary 20, 2021, that delved deep into the im plications of contemporary politics on the inequalities faced by minorities.

“Many governments inadvertently or deliberately label people when implementing policies that seek to promote cultural inclusion.”

As someone who grew up in Brazil, Schwartzman witnessed the prevalence of inequality, which she initially did not attri bute to race. After living in the United States, where racial discrimination was a widely

discussed topic, Schwartzman started look ing into race’s role in inequality. From her research, she realized that politics also play a significant role in perpetuating these in justices. For example, many governments inadvertently or deliberately label people when implementing policies that seek to promote cultural inclusion. She explains that this classification causes states to “re produce racial inequalities in efforts to dis

“There was the idea of civilization, that these bigger groups were more civilized. It’s a colonial idea that we still have today. We now believe that minorities have culture— not the dominant groups of white people and settler colonies,” says Schwartzman. She also holds that the modern distinction between people who have civilization and people who have culture is a western belief.

“If you paint [cultures and peoples] to be

Regimes inadequately propagate cultural inclusion WONG

ative connotations. Improper terminology may hint at the state’s questionable dedica tion to encouraging cultural appreciation. Specifically relating to Canada, Schwartz man shares: “The idea that a settler nation is in a position to tolerate people indigenous to that land doesn’t make sense, and I think indigenous people in Brazil would say the same because it is a settler state as well.”

The Canadian government, among many others, recognizes the importance of rais ing awareness for different ethnic cultures. To this end, Schwartzman observes that notable initiatives focusing on creating an inclusive society include heritage months only for select communities. She adds that the education system teaches students about slavery and Residential Schools in an at tempt to further promote cultural apprecia tion. “But it isn’t enough to learn only the dark histories,” she explains. “It is important to learn education in ways that draw away from Eurocentrism; an education that gets us thinking about the creation of our mod ern world.”

mantle those very things.” For this reason, Schwartzman’s current research focuses on a multi-perspective analysis of the relation ship between the state and social inequality.

“In Brazil, people have talked more about class, and in Canada, it’s language and reli gion, so there lies the difference. But in all places, there is a racial and colonial logic be hind inequality,” says Schwartzman. Racism will always be a factor driving inequality.

A country’s historical events largely shape the policies that a regime implements and inform the way its people perceive the idea of cultural inclusion. This explains the dis tinction of Brazilians’ and Canadians’ dis cussions on inequality.

barbaric and present the solution as civiliza tion, you perpetuate archaic ideas of classi fication and race,” continues Schwartzman, stating that the Western idea of “civiliza tion” is confining and backwards.

Many countries also put inadequate effort in promoting diversity by once again utiliz ing derogatory labels.

“Improper terminology may hint at the state’s questionable dedication to encouraging cultural appreciation.”

Likewise, Schwartzman remarks that when announcing initiatives for cultural in clusivity, various states use words with neg

Additionally, historical events dictate that the Canadian government has systematical ly oppressed and discriminated Indigenous Peoples, which is engrained in Canada’s identity. To truly embrace all cultures and peoples, Canada must transcend its identity as a settler state.

Regardless, any substantial change to in equality starts from each individual citizen. When bringing up culture, it is important to truly comprehend its intricacies and en sure that people identifying with the culture have offered their consent.

However, Schwartzman acknowledges that grasping the full picture of a culture is difficult when it has suffered from cultural appropriation and oppression. “You must be perceptive of meaning. Sometimes because of dynamics of power within society, certain aspects of different cultures, objects and practices are kept from being adopted by outside parties for purposes of protection and preservation,” concludes Schwartzman.

“It’s a colonial idea that we still have today. We now believe that minorities have culture—not the dominant groups of white people and settler colonies.”

“It is important to learn education in ways that draw away from Eurocentrism; an education that gets us thinking about the creation of our modern world.”

“To truly embrace all cultures and peoples, Canada must transcend its identity as a settler state.”

Larry Lau News Editor

Professor Luisa Farah Schwartzman identifies systematic defects in state cultural inclusion policies through her research.

Editor Julia Skoczypiec arts@themedium.ca

Julia Skoczypiec Arts & Entertainment Editor

I

ndigenous artists work tirelessly to educate listeners through the sounds of their culture. While traditional songs are frequently performed at pow-wows and ceremo nial festivals, contemporary Indigenous music aims to tar get younger audiences. By blending ceremonial chants and speeches with electronic synthesizers, booming percussion, and emotional vocal riffs, Indigenous artists allow for their genre to reach wider audiences.

Sara Kae, an Indigenous singer-songwriter and journal ist from Thunder Bay, Ontario, uses music to share her life experiences. In her latest single “Rise,” Kae blends modern pop and R&B sounds with traditional Indigenous instrumen tation. Her stories heal and empower her family and commu nity. Her lyrics educate.

“My Indigenous name is Anee Anung Neping,” says Kae in an interview with The Medium. “It means ‘dancing star on the water.’ If I were to best describe myself, I would say that I am someone who really wants to use their voice to inspire.”

Growing up in Northern Ontario, it was not easy for Kae to celebrate her identity and culture.

“I remember hearing my siblings having conversations about thinking they are not gorgeous because of their roots and their darker skin,” Kae explains. “That’s what ‘Rise’ is all about—talking about these struggles that we’ve had and just how we’ve been neglected and pushed aside.”

With lyrics that discuss beauty and self-acceptance, “Rise” begs listeners to think about the horrific impacts of Residen tial Schools. The song places importance on the emotional turmoil that resides within many Indigenous communities. As she wrote the song, Kae tried to express years of complex emotions. Her opening lyrics, “You wanna feel the tears I’m crying but you don’t wanna feel the pain,” speak to the centu ries of cultural genocide and trauma that Indigenous Peoples have endured.

“I started writing ‘Rise’ on National Indigenous Peoples Day [June 21] in 2020. It was 4 a.m. and I was having a really tough day,” Kae says. “There is not a lot of knowledge on In digenous Peoples, the history of Indigenous Peoples, and the truth about us—I was having a really hard time with [coming to terms with this representation]. ‘Rise’ is a whole bunch of emotions all encapsulated into one,” she shares.

Through the pain that comes with moving forward, “Rise” became a calling for growth and hope. During production, Kae and her producer—known as Kaevox Wav—decided to merge their vocals with traditional Indigenous chants and electronic samples to create a choir. The idea came from the need to emphasize unity and community.

“The more people encouraging these words, the better. The more we stand together and help each other and rise togeth er—that’s exactly what I want. I want people to feel backed and supported,” Kae underscores.

Starting with a somber piano and building into a collection of powerful voices and expressive percussion, the rhythms in “Rise” mirror its lyrics. The entire song becomes a call for ac tion. Through the building vocals and layers of instruments,

SARA KAE/SPOTIFY

you feel inclined to learn more about Indigenous culture. That is exactly what Kae aims for her listeners to take from the song.

“I want [the listeners] to feel a little bit of that frustration and hope—[to] make them feel inspired to learn more, and to be that ally,” Kae says. “I want them to take the time to acknowledge that a lot of us are really healing.”

Even though we live on the traditional lands of Indigenous Peoples, many fail to understand and acknowledge the histo ries of the Peoples that founded these lands. The traumas of Indigenous communities rarely become news headlines. As such, songs like “Rise” are crucial to the current and next gen erations of Canadians.

“I want to make sure that [these traditions] stay and that we are teaching them to the next generation. We’re powerful and we’re resilient—I really want to drive that idea home.”

“I’m sitting here in honour of all my ancestors who were told that they couldn’t speak their language and that they couldn’t take part in their traditions,” Kae explains. “I want to make sure that [these traditions] stay and that we are teach ing them to the next generation. We’re powerful and we’re resilient—I really want to drive that idea home.”

As an artist, Kae has struggled with the barriers that come with being a female independent in an industry where mod ern Indigenous music is scarce. Through continuous belief in herself, she pushes for the recognition and modernization of Indigenous music. Kae touches on other Indigenous artists that continue to inspire her in the process.

“There are a bunch of artists that I look up to. One of them would be [the group] ‘The Halluci Nation.’ They have done a really great job at bringing electronic music, pow-wow, and more traditional music into the picture. They’ve just done a really awesome job at representing our culture,” Kae says.

Although Kae’s soulful, piano based vibes sound nothing like The Halluci Nation’s electronic tunes, she’s inspired by the way they have intergraded powerful speeches and throat singing into a style that speaks to listeners outside of Indig enous communities.

“Music is a huge communicator [that transcends] beyond any language you speak or culture you follow. You don’t need to be Indigenous to understand,” Kae concludes.

Kae’s single allows us to witness the beauty and culture that music offers. The song’s use of united voices brings Indig enous peoples into the spotlight—a spotlight that they have long deserved.

“Rise” is available to stream on all major streaming plat forms. To listen to the single and explore more of Kae’s work, check out her Linktree at www.linktr.ee/sarakae

“That’s what ‘Rise’ is all about— talking about these struggles that we’ve had and just how we’ve been neglected and pushed aside.”

Kae’s newest single uses the power of music to unify Indigenous voices and inspire change. Kae’s “Rise”: A musical retelling of cultural stories

The AGO’s Indigenous Collection: A celebration of art and culture

Shreya Joshi Contributor

The Art Gallery of Ontario (AGO), located in downtown Toronto, typically attracts almost a million visitors a year. The gallery’s vast collection features a range of works from In digenous, Canadian, and European artists.

Currently, the Indigenous Collection at the AGO houses several historic and modern works of Indigenous art, particu larly from First Nations, Inuit, and Métis artists. On a global scale, the collection features pieces from Africa, Australia, and the Torres Strait Islands.

One of the collections most significant pieces is the An ishinaabe Gunstock Club. The club was created in 1860 and was utilized by Indigenous Peoples from the Great Lakes and Woodlands regions for ceremonial purposes. Its engraved il lustrations of three thunderbirds are intended to symbolize the natural world and its spiritual magnitude. Obtained in 2002, the Anishinaabe Gunstock Club is the AGO’s first sig nificant acquisition of historical Indigenous artwork.

Another important piece is from Indigenous artist Charles Edenshaw. Referred to by his traditional name, Tahayghen, he gained traction in the late 1800s for his creation of the “argil lite totem poles.” The poles contain references to tribal lineage,

family crests, and Indigenous history. They are symbolic of the Haida Peoples and their artistic fortitude. These totem poles continue to influence modern-day Indigenous art.

In its more modern collection, the AGO features works such as the 2006 sculpture, “Arctic Angst.” The piece was built by Bill Nasogaluak, a self-taught Tuk toyaktuk-based Inuk sculptor and painter. The sculpture depicts a bear encountering its declining habitat. Polar bears are com monly seen in Inuit artwork as symbols of novelty or joy. Interestingly, Naso galuak’s work represents anxiety.

Another modern piece in the exhibit is “Composition (Cube),” a three-dimension al piece by Cape Corset’s Indigenous artist Shuvinai Ashoona. The drawing uses semi-vi brant colours and pencil marks to depict life in a seemingly rural Indigenous atmosphere.

Commencing in the fall of 2021, the AGO has been offering a free virtual school program led by a team of Indigenous art educators. The program aims to teach youth about the facets of Indigenous art and culture.

KIRSTY MACLELLAN /THE MEDIUM

In an interview with AGO Insider, artist and educator Mahlikah Awe:ri stressed that art work plays an important role in bridging privileged and non-privileged groups.

She stated, “[…] while Indigenous art is rooted in rich cultural traditions, it’s also contemporary and reflects on going conversations between Indigenous people and nonIndigenous people about the way forward.”

Through the Indigenous Collection, the AGO aims to ed ucate visitors on the importance of Indigenous artistic cre ation. Each piece holds critical significance to Indigenous Peoples, their land, and preserves their culture.

Where the Blood Mixes: Revealing the wounds of Residential Schools

Elizabeth Provost Editor-in-Chief

Jen and I met at the Young Centre for the Performing Arts in the Distillery District in Downtown Toronto. It was a windy day for mid-June, and Jen was back for the sum mer from her Master’s in Art History at Mc Gill. We’d been working together as Research Assistants for a year—she was my late-night SOS text when I needed to cure my imposter syndrome.

Our supervisor had recommended a play that was in town for a couple weeks. Unbe knownst to us, we’d spend the next hour and a half crying in the second row of an almostempty theatre (it was half-capacity night)— which was fortunate, as we got to coat the red velvet floors in our salty tears and running snot in peace.

Kevin Loring’s play Where the Blood Mixes premiered in 2008 at the Factory Theatre in Toronto where it was immediately awarded the Governor General’s Award. The play—co-pro duced by Canada’s oldest Indigenous theatre company, Native Earth Performing Arts—re turned to Toronto this past June.

Set in the village of Kumsheen, Loring’s hometown, the setting gives the play its name. “Most people say it means the place where the rivers meet,” says a character in the play. “But an elder once told me that the real meaning

is ‘the place inside the heart where the blood mixes.’”

Where the Blood Mixes centres around Floyd’s struggle from the loss of his wife— which led to his daughter, Christine, being taken by child services. For two decades, Floyd struggles to face his never forgotten traumas, until his daughter writes to him, desperately searching for a way back home.

“The play stages a complex story of healing as a town, a family, and a community is haunted by the horrors of St. George’s Residential School.”

The play stages a complex story of heal ing as a town, a family, and a community is haunted by the horrors of St. George’s Resi dential School. Throughout the play, Floyd and his childhood friend Mooch, confront their silenced pasts, and emerge from the veils of grief. They spend their time fishing, gambling, and being scolded for their actions by Mooch’s wife, June.

The frigid realities left behind by the Ca nadian Residential School system bear deep wounds. Art allows for truth to surface, for the unheard to be heard. The play situates audienc es of non-Indigenous descent at the sidelines of truth—experiencing something misunder stood and seldom remembered.

“Don’t matter how long ago it was. It happened yesterday, it happened today, it’ll happen tomorrow. Every day is every day.”

Opening up about abuse within the Resi dential School system, Mooch says: “Don’t matter how long ago it was. It happened yes terday, it happened today, it’ll happen tomor row. Every day is every day.” He turns to Floyd, trying to understand why it was illegal to see his parents, and why he was filled with an im measurable sense of guilt.

At the end of the performance, there was silence in the audience. We held our breath, before a standing ovation erupted across the theatre. Jen and I left the room with crumbs of mascara on the apples of our flushed cheeks.

Loring is a Nlaka’pamux and was born in the Lytton First Nation in British Columbia. He is a graduate of the Studio 58 program from Langara College’s School of Theatre Arts in Vancouver. The Nlaka’pamux Nation Tribal Council live by the fundamental law that if “you take care of the land, the land will take care of you.” The relationships between person and land are the backbone of the play—the land healing each character.

Where the Blood Mixes is an emotional nar rative that exposes Loring’s First Nation heri tage and celebrates survivors. Although nonIndigenous people will never understand the traumas of the Residential School system, Kev in Loring’s production and storytelling peels back the first layer of the scab, allowing us to peak at the depth of the cut below the surface.

The script was also published as a 96-page paperback to equal critical success.

Kevin Loring’s play voices the intergenerational traumas haunting the Indigenous Peoples of Canada.

“While Indigenous art is rooted in rich cultural traditions, it’s also contemporary and reflects ongoing conversations between Indigenous people and non-Indigenous people about the way forward.”

The Art Gallery of Ontario continues its effort to platform modern and traditional Indigenous artwork.

The importance and influence of Indigenous storytelling

Nessma Korideck Contributor

As children, we all looked forward to story time. Stories were a way for us to travel far away, to lands that we could only imagine in our dreams. As we grow up, it often seems like the art of storytelling slowly fades away.

In Indigenous culture, storytelling is crucial—even as people grow older. The act of telling stories is encouraged and taught as an art. Stories are used to teach lessons, inspire dreams, and entertain people

“Every story has a moral that transcends the narrative to teach a lesson, while also maintaining a personal attachment with the storyteller.”

Indigenous narratives are used to inform generations about the historical pasts of their ancestors. Every story has a moral that transcends the narrative to teach a lesson, while also maintaining a personal attachment with the storyteller. The bonding effects of storytelling are fundamental to Indig enous cultures.

Storytelling is used to inspire. Indigenous stories are passed down from generation to generation to teach essential life les sons to the community’s young people. These types of narra tives vary—but generally provide historical recounts through stories about land, animals, and spiritual morals. Some of these tales have managed to keep their accuracy for 300 gen erations. Through a process called “cross-generational crosschecking,” Indigenous stories have maintained their purity.

As part of this procedure, the Elders ensure that stories are understood and coherent before they can be retold.

Generally, Indigenous stories have non-linear narratives— meaning that there isn’t a specific beginning, middle, or end.

Since these stories are often told orally over many lifetimes, they have multiple meanings and interpretations. Oral tra ditions have also been used for survival purposes. Through the act of storytelling, communities learned about when and where to find certain foods and how to prepare meals.

Indigenous storytelling is an art because of the voice it holds. The stories represent identity and culture. In an inter view with the Banff Centre for Arts and Creativity, Reneltta Arluk, an Inuvialuit, Cree, and Dene performing artist, ex plains that stories are a form of teaching. She places impor tance on the idea that when we learn from our own teachings, we become one with them.

Finally, traditional Indigenous regalia takes influence from storytelling. Often worn during big gatherings or ceremonies, these clothing items are mainly worn by the chiefs or spiri tual leaders. The materials include woven textiles, headbands, arm bands, and moccasins. Each item can be made from a variety of materials—such as eagle feathers, cotton, buckskin, beads, and ribbons. Varying based on cultural practices, these clothing items signify personal and cultural identities that tie back to ancestorial stories.

Storytelling empowers Indigenous voices. By preserving their stories and expressing themselves through art, Indige nous Peoples remind listeners of their strength and resilience. These stories belong to them, and they should be heard, re membered, and learned from.

“Indigenous stories are passed down from generation to generation to teach essential life lessons to the community’s young people.”

“The stories represent identity and culture.”

“When we learn from our own teachings, we become one with them.”

The stories passed on from one generation to the next preserve history, teach lessons, and inspire a new generation to remember those that came before.

Editor | Alisa Samuel sports@themedium.ca

Dirty air and murky water: the health effects of environmental racism

Hema Ramnarine Contributor

Located three hours from the University of Toronto Mis sissauga (UTM) is “Chemical Valley” in Sarnia, Ontario. Home to several oil refineries and chemical plants, a total of 62 facilities are responsible for over 40 per cent of Canada’s chemical industry, and over 15 per cent of On tario’s total pollution output. Liquid benzene is one chemical pollutant that quickly evapo rates into the air. Breathing in air that is con taminated with benzene may lead to cancer.

Right in the center of “Chemical Valley” is the Aamjiwnaang First Nation (AFN) commu nity. Members of the AFN community have lived amongst the plants for years and, as a result, they experience a host of health issues, including headaches, higher rates of asthma, other respiratory issues, and, of course, cancer.

A 2019 study published in the journal cer found that “strikingly high” rates of acute myeloid leukemia—a blood and bone marrow cancer—in the area. The rates were reported to be three times as high as the Canadian average.

The AFN community has continuously lob bied the provincial and federal governments,

citing the astronomically high emission levels from the plants as a source of medical issues dating back to the 1990s. While the provincial government ensures that emissions will not exceed a certain limit, the level of toxic fumes in the area still hit dangerous heights.

the dumping of toxic materials near racialized areas, or the

environmental racism can include the placement of unsafe industrial plants near residential areas,

clean living environments for marginalized communities by signing a petition to support Bill C-226, which addresses environmental racism.

Dalainey Gervais Associate Features Editor

In 1990, Indigenous Peoples gathered in Ed monton, Alberta to hold the first inaugural North American Indigenous Games (NAIG). Thirty-three years later, the NAIG council is organizing its upcoming event in Kjipuktuk (Halifax, Nova Scotia).

The University of Toronto has a unique re lationship with the NAIG. In 2017, the NAIG asked Bruce Kidd, Olympian and former VicePresident and Principal of U of T Scarborough, to be a flag bearer for the opening ceremonies of the 10th NAIG. The university went on to host four of the 2017 NAIG sports events in the name of Truth and Reconciliation.

As stated on the organization’s website, “NAIG’s mission is to improve the quality of life for Indigenous Peoples by supporting self-determined sports and cultural activities which encourage equal access to participation in the social/cultural/spiritual fabric of the community in which they reside, and which respects Indigenous distinctiveness.”

The largest sport and culture event for North American Indigenous groups, the NAIG in vites Indigenous athletes of 16 sport categories to compete. Its goal is to provide a space for the community of Indigenous Peoples of North America. With athletes from every Canadian province and territory, and from 32 US states, the games highlight the incredible diversity from across the continent. To represent this diversity within the game’s council members, a representative of each of Canada’s provinces

and territories, and 13 representatives from the United States, are elected.

To honor Indigenous traditions, three sports have been included in the roster: three-dimen sional archery, highlighting the sport of hunt ing with athletes aiming at three-dimensional animal props; box lacrosse—Canada’s national summer sport—which is believed to be a gift from the Creator (a supreme Being that cre ated the world); and a canoe and kayaking event that acknowledges the Indigenous com

munity’s historical use of canoes and kayaks to hunt and transport goods for trade. Each of the traditional sports will be honored through a special opening ceremony to celebrate the sports origins and importance.

Along with the sporting events to be held during the next NAIG, the organization will celebrate Mi’kmaq customs, traditions, and cultural values through music, art, and oral history as Nova Scotia is home to the Mi’kmaq people.

This is the first time the events will be held in Atlantic Canada. The NAIG team hosted an event this past July to celebrate the one-year countdown to the 2023 games. The event in cluded singing and dancing, volunteer recruit ment, and Indigenous vendors to support the local community. With over 5,000 athletes expected to attend the next games, the NAIG committee hopes to recruit about 3,000 opera tions support volunteers.

More information on the time and dates of NAIG cultural and sporting events, as well as the live broadcasting of the ceremonies, will be updated on the organization’s website closer to the start of the games.

For many Indigenous communities, polluted air and contaminated water are a daily reality.