FEATURE
WHY LAND ACKNOWLEDGEMENT? By Belinda Russo in partnership with Nancy Rowe and Tammy Webster
It is likely that over the past few years, you have been hearing land acknowledgements more often. You might hear them at your school or during meetings, but are you aware of the significance and history of land acknowledgment? Some people connect this practice to the Calls to Action of the Truth and Reconciliation Commission of Canada (TRC), which aim to “redress the legacy of residential schools and advance the process of Canadian reconciliation,” but there is a deeper meaning and history. How I came to know this history is that I asked. Well, it was not quite that simple. I wondered for a long time why we acknowledged land. Where did the tradition start? What is its significance for us today? Although I was presented with plenty of opportunities to inquire with Indigenous people about this tradition, I was reluctant to do so. My reluctance was fueled by fear that I would be asking an inappropriate question, or that I would inadvertently be seen as disrespectful in my inquiry. I was embarrassed by my own ignorance. After months of contemplating if or who I might ask, I finally mustered up the courage to be uncomfortable and vulnerable, and I put the question to my colleague, Nancy Rowe, a Mississauga Ojibwe of the Anishinaabek Nation. Nancy took the better part of her lunch hour to share her knowledge and cultural practices, so I could in turn share it with others. Historically, land acknowledgement was a customary practice among some Indigenous peoples. It was sign of respect and reciprocity when entering, gathering, and utilizing another’s space and place. To recognize the land on which a person was travelling or visiting, land acknowledgement was conducted through formal ceremony, in the language of the people, along with gift-giving or
another offering reflective of the community’s protocols. Traditionally, when a group of people were travelling through another territory or area, they would approach the elders of that area to ask for permission. In doing so, they would explain their business or purpose for being on the land, and offer a gift. If the elder felt the business or reason for the use of the land was good, the gift would be accepted, and in doing so there was agreement to allow the visitor(s) to use the land to conduct their business. If the elder felt the purpose of the business was not good, they would reject the offer and the individual seeking approval would not be able to conduct their business on the land. Some Indigenous people still continue this practice amongst their nations. In contemporary popular culture, the practice of land acknowledgement is beginning to be understood and used to renew, respect, reconcile, and reciprocate Indigenous and nonIndigenous relations. The act of acknowledgment is a sign of respect and recognition. It continues to be about placing ourselves in each other’s home and demonstrating a willingness to respect that home. It is about recognizing the rich governance and culture that exists within Indigenous nations today. The practice also serves as a reminder of pre- and post-European contact histories, including treaty relations and obligations. The land acknowledgement recognizes how systemic and institutional systems of power have oppressed Indigenous peoples, and how that oppression has historically influenced the way nonIndigenous people perceive and interact with Indigenous peoples. Acknowledgements are typically used for opening announcements in various settings and meetings, recognizing the particular nation(s) who hold treaty, right, and title in the territory. As teachers, we are called to action specifically through TRC Calls to Action 62 and 63, as well as the Ontario curriculum expectations, and through our vocation as Catholic teachers. There are many ways we can work toward truth and reconciliation in our classrooms. The first and most important step is to begin to understand what is unknown to us. As you continue to engage in raising Indigenous cultural awareness and providing experiences to engage your students, you can look to Catholic Teacher for ideas and resources that may be of support. Looking for a tool to use in determining traditional territories for land acknowledgements? Check out native-land.ca for an interactive map with traditional territory information based on address. Want to assist in the development of a land acknowledgement statement? Check out the website of the Association of Municipalities of Ontario, at amo.on.ca. Belinda Russo is a member of the Professional Development department at the OECTA Provincial Office. Nancy Rowe is a Mississauga Ojibwe of the Anishinaabek Nation. She is a an educator, consultant, and practitioner of Anishinabek lifeways, views, and customary practices. Tammy Webster is a member of OECTA’s First Nations, Métis, and Inuit Work Group. Her home community is Kitigan Zibi.
MAY 2019 | CATHOLIC TEACHER 17