DS20f | KUNIYA | Handout

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

Kuniya

Image cover: Indian Village at the Calgary Stampeed, ca.

1959. Queen Elizabeth II paid her second visit to the Calgary Stampede in 1959, and made a special stop in Indian Village, where she was greeted by Chiefs from the Treaty 7 First Nations.

Image previous spread: Survey of Indian Reservation for the Sarcee [Tsuut’ina] (Chief Bull’s Head) at Fish Creek.

1883. Indian Affairs Survey Record No. 308.

Image below: The Tsuut’ina Reserve, initial field survey 1822 by J.C.Nelson D.L.S., approved 1889.

Kuniya 6 Sacred Plants 11 Schedule 14 Site 16 Matrix 20 Readings 28 Assignments 70 Introduction 72 Analysis 74 Reference 76 Proposal 78 Reflection - Vlog 80 Portfolio 82 Appendix 84

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EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

CONTENTS

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KUNIYA

Instructors: Hal Eagletail, Instructor and Dr Fabian Neuhaus, Assistant Professor

In this studio, we will be working with the Tsuut’ina First Nation exploring urban design in a cross-culture context. The co-instructor Hal Eagletail, a Knowledge Keeper from the Tsuut’ina Nation, as a cultural advisor, will steward the navigation of the ethical space (Ermine, 2007) this studio seeks to explore.

Cross-Culture

For some time now, the Tsuut’ina Nation has been developing strategic sections of their land building an economic basis, workplaces and business opportunities for Nation members and neighbors alike. After signing Treaty 7 (Copy of Treaty and Supplementary Treaty No. 7, 1966), the current Tsuut’ina Reserve neighboring Calgary was established in 1877 and has been home to the Nation for several generations now. However, pretreaty signing the traditional territory of the Tsuut’ina Nation stretched along the Rocky Mountains as far north as Edmonton and as far East as the Cypress Hills out in the prairie (see native-land.ca).

Located in the North-West corner of the reserve, Redwood Meadows was the first non-native development on reserve land in Canada and wrote its history under the 3P Partnership with the Nation, the province, and private residents. Today the TAZA

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Land and Place

First Nation cultures have a strong relationship with the land. Aboriginal cultures have provided stewardship for the environment for thousands of years (Berry and Brink, 2004). The culture and the land are closely linked through practice and frequently celebrated in cultural events. In contrast to the western/settler perspective of owning land, Aboriginal cultures often refer to ‘taking care’ of the land for future generations to describe the relationship between people and the land. For example, North America is often referred to as Turtle Island, in many ways implying a personality or ascribing a character to the land itself.

These differences in worldview will collide more specifically in the concept of the site as a location for a proposal. We want to use the concept of an “ethical space” to navigate this challenge.

The sites for this studio are pieces of the Tsuut’ina reserve land that are separated by roads that cut

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

project along the Eastern side of the reserve is the country’s largest development project currently underway, developed in a unique partnership between the Tsuut’ina Nation and a private developer.

|8 through the reserve. The North-West corner is divided by the highway 22x from Bragg Creek to Cochrane. The Eastern part of the reserve is cut by the Calgary Ring Road currently under construction. Both parcels are excellent locations for strategic business opportunities, housing, and retail or service uses but could also be left ‘intact’ as greenspaces and recreational areas. How those areas shall be developed and used are questions/ assumptions have to play out in a broader cross-culture context in order to develop a responsible/respectful proposal (socially, economically and environmentally).

Native Urban Design?

The studio aims to explore how the built environment can express a First Nations’ perspective and the unique Tsuut’ina culture explicitly. Or put it differently, how the built environment can be developed and designed based on First Nation culture and attitude. We will explore the complicated and challenging history of planning and urban design practice in Canada, its impact on First Nation culture and its consequences that are still present today. We want to discuss what our professions can contribute, for example by following the Truth and Reconciliation Report’s Call to Action (Truth and Reconciliation Commission of Canada,

2015) and expanding on the Canadian Institute of Planners Policy on Planning Practices and Reconciliation (Canadian Institute of Planners, 2019). Using this understanding and having listened to the stories and to accounts of the history to developed sensitivity for the setting, we will attempt to sketch possible strategies to design urban environments in a cross-culture setting.

For each student, the goal is to formulate a robust individual position through a design proposal in the context of the Tsuut’ina Reserve. This position speaks to how to challenge the status quo of a western/settler dominated perspective on planning and propose and a new planning/design/practice model for a crossculture setting specific to the Canadian and Treaty 7 context.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

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|10 SACRED PLANTS

Sage

Sweetgrass

Sweet Pine

Toabcco

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

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MacKinnon, A., Kershaw, L., Arnason, J.T., Owen, P., Karst, A., Hamersley Chambers, F., 2016. Edible & Medicinal Plants of Canada.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

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SCHEDULE

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1

Introduction Tue, Sep 08 Wed, Sep 09 Thu, Sep 10 Fri, Sep 11 Sat, Sep 12 Sun, Sep 13 Mon, Sep 14

individual 10% KickOff Story 01

Analysis Tue, Sep 15 Wed, Sep 16 Thu, Sep 17 Fri, Sep 18 Sat, Sep 19 Sun, Sep 20 Mon, Sep 21 3 Tue, Sep 22 Wed, Sep 23 Thu, Sep 24 Fri, Sep 25 Sat, Sep 26 Sun, Sep 27 Mon, Sep 28 2

group 15% A1 Story 02

Studio Story 03

Reference Tue, Sep 29 Wed, Sep 30 Thu, Oct 01 Fri, Oct 02 Sat, Oct 03 Sun, Oct 04 Mon, Oct 05 Tue, Oct 06 Wed, Oct 07 Thu, Oct 08 Fri, Oct 09 Sat, Oct 10 Sun, Oct 11 Mon, Oct 12 5 Tue, Oct 13 Wed, Oct 14 Thu, Oct 15 Fri, Oct 16 Sat, Oct 17 Sun, Oct 18 Mon, Oct 19 4

individual 15%

P

A2 Story 04

B L O C K

5

7

8

Story 05

9

10

group 40% A3 Story 06

Studio Story 07

Studio Story 08

B R E A K

Studio Story 09

Studio Story 10

Reflection Tue, Dec Wed, Dec Thu, Dec Fri, Dec Sat, Dec Sun, Dec Mon, Dec 12 Tue, Dec Wed, Dec Thu, Dec 11

group 10% 01 02 03 04 05 06 07 08 09 10

Studio Story 11

Studio Final Crit

Report Fri, Sat, Sun, Mon, 13 Tue, Wed, Thu, Fri, Sat, Sun,

individual 10% Dec Dec Dec Dec Dec Dec Dec Dec Dec Dec

11 12 13 14 15 16 17 18 19 20

Portfolio

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

Proposal Tue, Oct 20 Wed, Oct 21 Thu, Oct 22 Fri, Oct 23 Sat, Oct 24 Sun, Oct 25 Mon, Oct 26 Tue, Oct 27 Wed, Oct 28 Thu, Oct 29 Fri, Oct 30 Sat, Oct 31 Sun, Nov 01 Mon, Nov 02 Tue, Nov 03 Wed, Nov 04 Thu, Nov 05 Fri, Nov 06 Sat, Nov 07 Sun, Nov 08 Mon, Nov 09 Tue, Nov 10 Wed, Nov 11 Thu, Nov 12 Fri, Nov 13 Sat, Nov 14 Sun, Nov 15 Mon, Nov 16 Tue, Nov 17 Wed, Nov 18 Thu, Nov 19 Fri, Nov 20 Sat, Nov 21 Sun, Nov 22 Mon, Nov 23 Tue, Nov 24 Wed, Nov 25 Thu, Nov 26 Fri, Nov 27 Sat, Nov 28 Sun, Nov 29 Mon, Nov 30

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SITE Image on the right: Google maps, satellite view, 2019. online.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

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The Tsuut’ina Traditional Territories after native-land.ca.

Tsuut’ina Nation Traditional Lands

Edmonton

Tsuut’ina Traditional Territories Tsuut’ina Nation 145 Reserve Lands

Red Deer

Calgary Tsuut’ina Nation 145

Lethbridge Disclaimer: This map does not represent or intend to represent official or legal boundaries of any Indigenous nations. The Tsuut’ina Traditional Territory boundary is not fixed and is evolving as further land use data is collected from Elders. To learn about definitive boundaries, contact the Nation(s) in question.

Source: Tsuut’ina Nation

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

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MATRIX

Design is a complicated subject where everything matters. Humans are fundamentally designers, humans create artefacts, shelters, communities, and landscapes. Design involves conceiving, representing, and executing constructions across a wide range of scales. Traditional, or pre-modern, cultures tend to develop well-established design practices that evolve slowly over time and reflect cultural and often religious practices. Modern culture, since the Renaissance, has emphasized individual human creativity resulting in the cult of celebrated ‘designers’. Postmodern culture uses a wide variety of traditional, modern and contemporary techniques.

Design can be subjective and/or objective, artistic and/or scientific, structured and/or unstructured, borrowed and/or original, material and/or immaterial.

Ultimately design is creative and technical and satisfies the needs and aspirations of culture in that it creates culture. Increasingly, designers are faced with the challenges of a rapidly changing world. Design draws from what some scholars have called practice knowledge (Cross, N., 2006. Designerly Ways of Knowing. London: Springer London.). The designer makes this his/her own process, taking control of it based on an individual judgment that makes sense in the broader narrative. As the designer, you take ownership of and responsibility for a process that evolves through a string of decisions.

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Abbegglen, S., Dall’Ara, E., Livesey, G., and Neuhaus F., Aug 15, 2019, draft 3.

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EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

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To help structure this ongoing decision-making process, we are introducing the Matrix (MX) as a working tool. It is intended to guide the design process by establishing a framework for the context of the design work. The Matrix is in part based on Gilles Deleuze and Félix Guattari’s concept of the ‘assemblage’.

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|22 Deleuze and Guattari identify that there is a horizontal axis and a vertical axis associated with assemblages.

The vertical axis deals with territorial aspects, those forces that unmake and make territories. This includes internal and external forces. The horizontal axis deals with ‘bodies, actions and passions’ bringing together content and expression.

Assemblages, as conceived of by Deleuze and Guattari, are complex constellations of objects, bodies, expressions, languages, qualities, and territories that come together for varying periods to create new ways of functioning. The diagram is the code or arrangement by which an assemblage operates. It is a map of the function of an assemblage. An assemblage as a functional entity is innovative and productive. The result of a productive assemblage is a new means of expression, a new territorial/spatial organization, a new institution, a new behaviour, or a new realization.

The Vertical Axis of the Matrix defines Territoriality (Patches, Lines, and Mosaic) and Flows (Ecological, Bodies, and Exchange). The Horizontal Axis defines Content (Material, Technology, and Agency) and Expression (Cultural, Social, and Practices). The categories address spatial structure and place, temporality and motion, material culture and process, representation and cultural practices. As a framework, these represent a possible version to capture and structure the multitude and complex nature of the built

environment. Each of the four families has three subsections, for a total of twelve key terms defined in the adjoining Glossary.

A design can be situated in this framework by relation to both the terms and the real-world reference.

A reflection on the design’s position, the framework supports the calibration of the design proposed.

Iterating this calibration as a back and forth process visualizes the decision-making process.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

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MATRIX GLOSSARY

TERRITORIALITY Patches Shape/Size; Composition; Topography A patch is part of something marked out from the rest by a particular characteristic. It is different in some way from the area that surrounds it (Cambridge Dictionary, https:// dictionary.cambridge.org/dictionary/english/patch). The term implies the existence of a broader system to which the patch belongs as a distinguishable part. A characteristic urban tissue of a neighborhood, distinctive architectural features (type, materials) of a cluster of buildings, a grove within meadows, a peculiar topography, may be examples of elements that define patches. Borrowing concepts from landscape ecology, the shape and orientation of patches, as well as their spatial composition, are essential in determining their interaction with the surroundings (Dramstad et Al., 1996, pp. 19-25, 31-32).

Key-concept/Example: Land Use, Urban Tissue, Architectural Types, Vegetation Patches, Accentuated Landform.

Lines Boundary/Filter; Path/Node; Source/Sin In geometry, a line is defined as a line of points that extends infinitely in two directions. It has one single dimension, length. Nevertheless, the concept of line expands to involve other meanings and functions, acquiring - both physically and symbolically - more complex dimensions: edges or boundaries (Lynch, 1960; Bell, 1999, p. 33-34; Dramstad et Al., 1996; Corajoud, 2000), limits or frontiers (Zanini, 2002), barriers or filters (Dramstad et Al., 1996, p. 35), diaphragms, paths (Lynch, 1960). In such meanings, lines might include nodes (Lynch, 1960), gates and different degrees of porosity. Lines may also function as corridors (Dramstad et Al., 1996, pp. 3540; Bell, 1999, p. 34). “Width and connectivity are the primary controls on the five major functions of corridors, i.e. habitat, conduit, filter, source, and sink” (Dramstad et Al., 1996, p. 36).

Conceived as corridors, lines imply flows (See the following chapter “Flows”).

Lines are relevant in perceptions of perspective (Bell, 1999, p. 19), and therefore their investigation may involve visual aspects. Topology, which is the study of lines that correspond to linear continua or curves, and includes identifying different line shapes in the plane or three dimensionally (Bell, 1999, p. 19), contributes to interpret site morphology, including the spatial properties that are invariant under any continuous deformation.

Key-concept/Example: Networks, Rhizomes, Boundaries, Edges, Hydrography (streams and rivers), Roads and Roadsides, Railways, Pathways, Powerlines, etc.

Mosaic Pattern, Scale, Biotic/Abiotic Mosaic refers to something intrinsically comprehensive of multiple elements that are interrelated each other. In art, mosaic refers to a surface composition of small tesserae that creates geometrical patterns or figures by means of different colors and/ or materials. In landscape architecture and landscape ecology, the term is used to define the overall, complex structure of a landscape, determined by both natural and anthropogenic

factors. Indeed, a landscape is not characterized by its single elements but by the functional and visual relationships among its components. The focus is “more on the relationships among objects than on the objects themselves” (Marot, 1999). “The overall structural and functional integrity of a landscape can be understood and evaluated in terms of both pattern and scale” (Dramstad et Al., 1996). Biotic and abiotic components of the environment, through their interactions, define patterns.

“Patterns are everywhere, and it is by recognizing them that we orient ourselves, try to make sense of the world and predict the way that certain actions might occur. […] Patterns are evident at a very wide range of scale from the molecular structure of DNA, at the microscopical level, to the spirals of galaxies in the universe” (Bell, 1999, p. 1).

Key-concept/Example: Geometrical Composition; Figure– ground Organization; Biotic and Abiotic components; Functional Interactions.

FLOWS The concept of flow is related to movement, and therefore refers to time (duration, frequency, cycles, etc.). Flows are timespace phenomena.

The environment is in a constant state of flux. The changing seasons bring new colours and live to the spaces and the hustling and bustling of the everyday moves the goods. The city follows its routine. Masses of people migrate over the course of the day through the city, rush hour after rush hour. Large volumes of products move into the city for consumption or out into national systems for trade together with finances, energy and waste. These various mechanical, natural, artificial, social or natural flows make up the exchanges of the urban fabric. As a collective, they are responsible for a large part of the characteristic of a particular place. They are in sync with the uses but make up a distinct, mostly invisible or at least temporal portion of the urban fabric.

The flows are generated through activity by and between the different usages. Examples of flows can be Transport, Ecology, Energy, Economy, Knowledge, Waste, Technology, and so on.

Most of these are temporary. They fluctuate or disappear entirely during certain hours, days or months, e.g. pedestrian flows or rainwater. Others are not tangible but instead manifest mainly through infrastructure, e.g. power lines or finances.

Ecological Water/Air, Energy, Nutrients/Waste Natural resources (water, air, etc.) and energy flows dynamically are dependent on and affect the landscape mosaic (Bell, 1999). Multiple life cycles interacts with the environment.

This involves both natural and anthropogenic processes. Water and air are essential environmental components, which affect ecosystems and communities. “Within the hierarchical structure, there is a degree of vertical integration with feedback between levels and connections and between individual landscape mosaics and their constituent elements, by means of energy flows (direct in the case of heat or indirect in animal or human activities).

These flows are dependent on and, in turn, affect the patterns of the mosaics; thus they change over time and at different rates” (Bell, 1999, p. 33) Key-concept/Example: Water Cycle, Production, Consumption

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Abbegglen, S., Dall’Ara, E., Livesey, G., and Neuhaus F., Aug 15, 2019, draft 3.

Key-concept/Example: Circulation, Transportation, Telecommunications, Wildlife Corridors, Migration Flows.

Exchange Capital/Barter, Commodities/Gifts, Information Exchange is commonly is the act of giving something to someone and them giving you something else in return (Cambridge Dictionary, online). It is the basis of both economy and information. Exchange is intertwined with production, distribution and consumption of goods and services. Human settlements, and cities as the maximum expression, are the place of exchange of capital and commodities (Marx, 1887).

Barter has characterized the economy of various cultures, and it is worth mentioning, especially with regard to new emerging forms of solidarity within local communities in response to the widespread economic crisis.

Information is another fundamental form of exchange.

We can refer to how and where people share information, to informatic systems embedded in city shaping, to ways inhabitants and visitors are informed within the city (about urban functions, services, amenities, local identities, etc.). Access to information implies knowledge and ability to make decisions, and substantially contributes to democracy and equality.

Key-concept/Example: Economic Aspects, Markets, Community Hubs, Internet.

Community

CONTENT Material Structure, Density, Performance Material is a physical substance that things can be made from (Cambridge Dictionary, online). A material possesses specific structure, density and possibilities of performance.

Material systems have a double life, actual (depending on their properties) and virtual (depending on their capacities). Both actual properties and virtual capacities are real characteristics of an object. “To explain the creative behaviour of any material system we normally need both a description of a mechanism that explains how the system was produced, and a description of the structure of its possibility space that accounts for its preferred stable states, as well as its transitions from quantitative to qualitative change” (Deleuze, 1994, cited in DeLanda, 2015).

DeLanda (2015) highlights that matter possesses morphogenetic powers, projecting fascinating implications for architectural design and urban design.

Key-concept/Example: Architectural Material, Plant Material, Artifacts, Fabrication.

Technology Knowledge/Production, Form, Functions/Needs We can frame technology as the practical, especially industrial, use of scientific discoveries (Cambridge Dictionary, online). Lewis Mumford (1952) stated “we ordinarily use the word technology to describe both the field of practical arts and the systematic study of their operations and products”. He preferred to use the term technics, to describe “the part human activity wherein, by an energetic organization of the process of work, man controls and directs the forces of nature for his own purposes”.

Key-concept/Example: Production Systems, Technical Facilities, Engineering Principles, Advanced Technologies.

Agency Affects/Effects, Power, Relationships Action, power, or operation are terms related to agency (Collins Dictionary, online). In common language, agency is a business, or other organization, providing a specific service (Collins Dictionary, online), the capacity, condition, or state of acting or of exerting power (Merriam-Webster dictionary, online). In sociology, an agent is an individual engaging with the social environment. Michel Foucault has reflected on the relationship between power and knowledge and how they are used as a form of social control through societal institutions. Stehr and Adolf (2018) highlighted that “the close connection of knowledge, power and government is by no means confined to governmental agencies or the large institutions”. Citing Michael Foucault (2007), they recall that in any society there are “multiple forms and loci of governing”. Understanding the variety of forms and loci of governing is crucial in planning activities. The planning process itself is based on agencies. How planners and designers in their decision-making use information, that is a source of power (Forester, 1988), matters. How they may engage with and act on behalf of the community in their planning still is worth questioning and investigating. The burning criticism by Christopher Alexander (1966) of the excessive simplification of urban planning fosters the exploration of new ways to conceived and organize the city based a semi-lattice structure.

Key-concept/Example: Business, Organizations, Associations.

EXPRESSION Cultural Language, Representation, Codes Culture is a complex concept in Humanities and Social Sciences, which may be defined in different ways. For many years, the debate focused on a juxtaposition of high culture (classic works of art and philosophy) and mass culture (or popular culture). In a more recent, anthropological definition, “the word culture is used to whatever is distinctive about the ‘way of life’ of

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

and Waste Cycle, Renewable Energy Bodies Humans, Animals, Machines As bodies, we mean humans, other animals and machines that move within and across the space through spontaneous or defined tracks. The bodies’ movement generates from needs, functions and interactions with the environment and other bodies. Everything in the social and natural world exists inconstantly shifting networks and relationships (Latour, 2005).

With regard to human movement, Hägerstrand (1970) identified three categories of limitations or constraints: capability, coupling, and authority. Location and duration of stops, to engage with places and other bodies, are key aspects of movement patterns.

These patterns are affected by conditions and functions of the environment. At the same time, bodies’ movement may creatively shape places and make them dynamic and changing (Halprin, 1969) during the day and across seasons.

|26 a people, community, nation or social group”.

“Culture is about feelings, attachments and emotions as well as concepts and ideas”. “Culture is about ‘shared meanings’”. It is “not so much a set of things […] as a process, a set of practices”.

“Meanings can only be shared through our common access to language”. Language “operates as a representational system”.

Representation is “one of the central practices which produce culture” (Hall, 1997, pp. 1-11). Sharing and communicating meanings between members of same culture imply and generates cultural codes.

Key-concept/Example: Art(s), Signs and Symbols (e.g., sounds, written words, images), Sense of Belonging, Sense of Place, Identity, Regulations.

Social Gender, Class, Ethnicity With the term social we want to embrace aspects such as Gender, Class and Ethnicity, in the perspective of fostering equality through planning and design processes. Gender is “the behavioural, cultural or psychological traits typically associated with one sex” (Merriam-Webster dictionary, online). Most cultures use a gender binary - male and female, boys and girls, men and women - although recently discussions about different (more diverse) gender identities have emerged in the public realm. Feminists have for a long time argued that “There is no either/or. Rather, there are shades of differences” (FaustoSterling, 2000, p. 3) and hence people are gendered rather than sexed. In this context Judith Butler (1988) argues that gender is not an expression of what one is but rather something that one does. She has therefore ‘collapsed’ the sex/gender distinction in order to argue that there is no sex that is not always already gender. This means, there is no ‘natural body’ that pre-exists its cultural inscription. This leads to questions as to ‘How design and build without bias?” as well as the inclusion of different genders in the professional design world to create gender equality. Social class is the hierarchical arrangements of individuals in society, usually defined by wealth and occupation. “A group sharing the same economic or social status” (Merriam-Webster dictionary, online). The most common categories used to describe social class are: upper, middle and lower class. However, there’s no clear consensus about what these categories are (for example, other categories have been suggested - viz. https://www.bbc. com/news/magazine-22000973) and what makes people belong to a particular category. Karl Marx thought class was defined by one’s relationship to the means of production (the proletariat, those who work but do not own means of production and the bourgeoisie, those who live of the surplus generated by the proletariat’s operation of the means of production). Max Weber, however, argued that class emerging from an interplay between class, status and power. Regardless of the definition used, it can be argued that a person’s socio-economic class have wideranging effects including the area they live in, can move to or the influence they have in their community.

Ethnicity is defined as “Individuals who consider themselves, or are considered by others, to share common characteristics that differentiate them from the other collectivities in a society from which they developed their distinctive cultural behaviour...” (Scott and Marshall, 2009).

Practices Rituals/Traditions, Narratives/Histories, Habits De Certeau (1988) focused on everyday practices as “ways of operating” or doing things. Practice may be defined as something that is usually or regularly done, often as a habit, tradition, or custom (Cambridge Dictionary, online).

Conceived as “a set of fixed actions and sometimes words performed regularly, especially as part of a ceremony” (Cambridge Dictionary, online), rituals are a special form of practice. Practices relate to myths (Barthes, 1957). “In premodern societies, myths were narratives that were conventionally sung, danced, acted out or recited in the form of poetry. Their function was to encapsulate and express the collective consciousness of a particular social group through explaining cultural origins, regulating group relationships or reinforcing a moral system. Barthes used the term “myth” in his analysis of consumer culture and its artifacts in order to reveal that even in the sophisticated technological society […] objects were organized into meaningful relationships via narratives that expressed collective cultural values.” (Huppatz, 2011, p. 88).

Narratives shape people’s lives (Abbott, 2008). Practices derives from and produce history. According to Pierre Bourdieu (1992, p. 54), “the habitus, a product of history, produces individual and collective practices – more history […]”.

How urban spaces are organized and intertwined in space and time, their rhythm (Lefebvre, 2013), plays a key role in influencing people’s practices.

Key-concept/Example: Religious Celebrations, Symbolic Places, Historic/Traditional Trails, Community Gatheringpoints, Story, Storytelling, Meaning-making, Identity, Oral History.

27| Abbott, H. Porter (2008). The Cambridge Introduction to Narrative. Cambridge University Press.

Alexander, Christopher (1966). A City is Not a Tree.

Design, N. 206. London: Council of Industrial Design.

Barthes, Roland. (1973). Mythologies. Trans. by Annette Lavers. London: Paladin Books.

Barthes, Roland. (1979). The Eiffel Tower and Other Mythologies. Trans. by Richard Howard. New York: Hill & Wang.

Forman, Richard T. T. and Michel Godron (1986).

Landscape Ecology. Wiley.

Forester, John (1988). Planning in the Face of Power.

University of California Press.

Foucault, Michael (2007). Ästhetik der Existenz: Schriften zur Lebenskunst. Frankfurt am Main:Suhrkamp.

Hall, Stuart (1997). Representation: Cultural Representations and Signifying practices. London: Sage.

Hägerstrand, Torsten (1970). What About People in Regional Science? Papers in Regional Science, 24(1), pp.7–24.

Bell, Simon (1999). Landscape: pattern, perception, and process. New York: E & FN Spon.

Halprin, L. (1969). The RSVP Cycle: Creative Process in the Human Environment. George Braziller: New York.

Bourdieu, Pierre (1992). The Logic of Practice. Stanford University Press.

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Design and Culture, 3:1, 85-100.

Butler, Judith (1988). Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory. Theatre Journal, Vol. 40, No. 4 (Dec., 1988), pp. 519531.

Latour, B. (2005). Reassembling the Social: An Introduction to Actor-Network-Theory. New York: Oxford University Press.

Cambridge Dictionary: https://dictionary.cambridge.org/ https://dictionary.cambridge.org/dictionary/english/ exchange https://dictionary.cambridge.org/dictionary/english/ material https://dictionary.cambridge.org/dictionary/english/ technology https://dictionary.cambridge.org/dictionary/english/ practice https://dictionary.cambridge.org/dictionary/english/ritual Collins Dictionary: https://www.collinsdictionary.com/ https://www.collinsdictionary.com/dictionary/english/ agency Corajoud, Michel (2000). To the Students of the Schools of Lanscape-architecture 2000. [online] http://corajoudmichel. nerim.net/10-textes/elements-des-9-conduites/10neufconduites-traduction.htm De Certeau, Michel (1988). The Practice of Everyday Life.

University of California Press.

DeLanda, Manuel (2015). The New Materiality. John Wiley & Sons Ltd. Deleuze, Gilles (1994). Difference and Repetition. New York: Columbia University Press.

Dramstad, Wenche E., Olson, James D and Forman, Richard T. T (1996). Landscape ecology: Principles in Landscape Architecture and Land-use Planning. Washington: Island Press.

Fausto-Sterling, Ann (2000). Sexing the Body: Gender Politics and the Construction of Sexuality. Basic Books.

Lefebvre, Henri (2013). Rhythmanalysis: Space, Time and Everyday Life. London: Continuum.

Marot, Sébastien (1999). The Reclaiming of Sites. In Recovering Landscape. In: Corner, James, (ed.). Contemporary Landscape Architecture. Princeton Architectural Press.

Marx, Karl (1887). Capital: A Critique of Political Economy. First english edition. Moscow: Progress Publishers.

Merriam-Webster dictionary: https://www.merriam-webster.com/ https://www.merriam-webster.com/dictionary/agency https://www.merriam-webster.com/dictionary/gender https://www.merriam-webster.com/dictionary/class Mumford, Lewis (1952). Art and the Technics. New York: Columbia University.

Scott, John and Gordon Marshall (2009). Ethnicity (ethnic group). In: A Dictionary of Sociology (3 rev. ed.)

Oxford University Press.

Stehr, Nico and Adolf, Marian T. (2018). Knowledge/ Power/Resistance. Society, Vol. 55, Iss. 2. p.193-198.

Zanini, Piero (2002). Significati del confine: I limiti naturali, storici, mentali [Meanings of the Border: Natural, Historical and Mental Limits]. Milan: Mondadori.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

References

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READINGS

Treaty 7 Elders and Tribal Council, Hildebrandt, W., First Rider, D. and Carter, S., 1996. Chapter Two: Pre-Treaty Life of Treaty 7 First Nations. In: The True spirit and original intent of Treaty 7, McGill-Queen’s native and northern series. [online] Montreal, Montreal [Que.]: McGill-Queen’s University Press. pp.83–110.

Berry, S. and Brink, J., 2004. Aboriginal Cultures in Alberta: Five-Hundred Generations. Edmonton, AB: Provincial Museum of Alberta.

Worldview

Jagged Worldviews Colliding Leroy Little Bear

Little Bear, L., 2000. Jagged Worldviews Colliding. In: M.A. Battiste, ed. Reclaiming indigenous voice and vision. Vancouver: UBC Press. pp.77–85.

Hirini, M., 2013. Theorizing Indigenous Planning. In: R. Walker, T. Jojola and D. Natcher, eds. Reclaiming Indigenous Planning. Montréal: MQUP. pp.3–32.

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International Indigenous Design Charter

Canadian Institute of Planners, 2019. Policy on Planning Practice and Reconciliation. Canadian Institute of Planners, Ottawa.

Brody, H., 2009. Other Side of Eden: Hunters, Farmers and the Shaping of the World. Vancouver: D & M Publishers.

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Brody, H., 2009. Other Side of Eden: Hunters, Farmers and the Shaping of the World. D & M Publishers, Vancouver.

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TREATY SEVEN

COPY OF TREATY AND

SUPPLEMENTARY TREATY

No. 7, MADE 22ND SEPT., AND 4TH DEC, 1877, BETWEEN

HER MAJESTY THE QUEEN AND THE

BLACKFEET AND

OTHER INDIAN TRIBES, AT THE BLACKFOOT CROSSING OF BOW RIVER AND FORT M A C L E O D .

Reprinted from the Edition of 1877 by

©

ROGER DUHAMEL, F.R.S.C. QUEEN'S PRINTER AND CONTROLLER OF STATIONERY OTTAWA, 1966 Cat. No.: Ci 72-0766

IAND P u b l i c a t i o n No.

QS-0575-000-EE-A

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ORDER IN COUNCIL SETTING UP COMMISSION FOR TREATY No. 7

On a Report dated 28th June 1877 from the Honourable the Minister of the Interior stating that it having been decided that a Treaty should be made this year with the Blackfeet and other Indians occupying the unceded territory North of the Boundary Line, East of the Rocky Mountains, and West and South of Treaties Nos. 4 and 6, His Honor Lieut. Governor Laird was in the early part of the year instructed to notify the Indians that Commissioners would be sent in the Fall to negotiate a Treaty with them at such time and place as His Honor might appoint for that purpose.

That His Honor has advised the Department that he has accordingly notified the Indians to assemble at Fort MacLeod on the 13th September next to meet the Commissioners to be appointed to negotiate a Treaty with them. That the necessary funds to meet the expense of the Treaty have been duly provided in the Estimates for the coming year.

That the Territory to be included in the proposed Treaty is occupied by the Blackfeet, Crees, Sarcees and Peigans and may be estimated approximately at about 35,000 Square Miles in area.

The Minister recommends that His Honor the Lieutenant Governor of the North West Territories and Lieut. Colonel James F. Macleod, C.M.G., Commissioner of the Mounted Police, be appointed Commissioners for the purpose of negotiating the proposed Treaty.

The Committee submit the foregoing recommendations for approval.

Signed: A. Mackenzie Approved 12 July 1877 Signed: Mr. B. Richards Deputy Governor

2

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P.C. No. 650

|38

ARTICLES OF A TREATY Made and concluded this twenty-second day of September, in the year of Our Lord, one thousand eight hundred and seventy-seven, between Her Most Gracious Majesty the Queen of Great Britain and Ireland, by Her Commissioners, the Honorable David Laird, Lieutenant-Governor and Indian Superintendent of the North-West Territories, and James Farquharson MacLeod, C.M.G., Commissioner of the North-West Mounted Police, of the one part, and the Blackfeet, Blood, Piegan, Sarcee, Stony and other Indians, inhabitants of the Territory north of the United States Boundary Line, east of the central range of the Rocky Mountains, and south and west of Treaties numbers six and four, by their Head Chiefs and Minor Chiefs or Councillors, chosen as hereinafter mentioned, of the other part.

W

HEREAS the Indians inhabiting the said Territory, have, pursuant to an appointment made by the said Commissioners, been convened at a meeting at the "Blackfool Crossing" of the Bow River, to deliberate upon certain matters of interest to Her Most Gracious Majesty, of the one part, and the said Indians of the other; And whereas the said Indians have been informed by Her Majesty's Commissioners that it is the desire of Her Majesty to open up for settlement, and such other purposes as to Her Majesty may seem meet, a tract of country, bounded and described as hereinafter mentioned, and to obtain the consent thereto of Her Indian subjects inhabiting the said tract, and to make a Treaty, and arrange with them, so that there may be peace and good will between them and Her Majesty, and between them and Her Majesty's other subjects; and that Her Indian people may know and feel assured of what allowance they are to count upon and receive from Her Majesty's bounty and benevolence; And whereas the Indians of the said tract, duly convened in Council, and being requested by Her Majesty's Commissioners to present their Head Chiefs and Minor Chiefs, or Councillors, who shall be authorized, on their behalf, to conduct such negotiations and sign any Treaty to be founded thereon, and to become responsible to Her Majesty for the faithful performance, by their respective Bands of such obligations as should be assumed by them, the said Blackfeet, Blood, Piegan and Sarcee Indians have therefore acknowledged for that purpose, the several Head and Minor Chiefs, and the said Stony Indians, the Chiefs and Councillors who have subscribed hereto, that thereupon in open Council the said Commissioners received and acknowledged the Head and MinorChiefs and the Chiefs and Councillors presented for the purpose aforesaid; And whereas the said Commissioners have proceeded to negotiate a Treaty with the said Indians; and the same has been finally agreed upon and concluded as follows, that is to say: the Blackfeet, Blood, Piegan, Sarcee, Stony and other Indians inhabiting the district hereinafter more fully described and defined, do hereby cede, release, surrender, and yield up to the Government of Canada for Her Majesty the Queen and her successors for ever, all their rights, titles, and privileges whatsoever to the lands included within the following limits, that is to say: Commencing at a point on the International Boundary due south of the western extremity of the Cypress Hills, thence west along the said boundary to the central range of the Rocky Mountains, or to the boundary of the Province of British Columbia, thence north-westerly along the said boundary to a point due 90195-1 1/2

3

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west of the source of the main branch of the Red Deer River, thence southwesterly and southerly following on the boundaries of the Tracts ceded by the Treaties numbered six and four to the place of commencement; And also all their rights, titles and privileges whatsoever, to all other lands wherever situated in the North-West Territories, or in any other portion of the Dominion of Canada: To have and to hold the same to Her Majesty the Queen and her successors forever:— And Her Majesty the Queen hereby agrees with her said Indians, that they shall have right to pursue their vocations of hunting throughout the Tract surrendered as heretofore described, subject to such regulations as may, from time to time, be made by the Government of the country, acting under the authority of Her Majesty and saving and excepting such Tracts as may be required or taken up from time to time lor settlement, mining, trading or other purposes by Her Government of Canada; or by any of Her Majesty's subjects duly authorized therefor by the said Government.

It is also agreed between Her Majesty and Her said Indians that Reserves shall be assigned them of sufficient area to allow one square mile for each family of five persons, or in that proportion for larger and smaller families, and that said Reserves shall be located as follows, that is to say: First.— The Reserves of the Blackfeet, Blood and Sarcee Bands of Indians, shall consist of a belt of land on the north side of the Bow and South Saskatchewan Rivers, of an average width of four miles along said rivers, down stream, commencing at a point on the Bow River twenty miles north-westerly of the Blackfoot Crossing thereof, and extending to the Red Deer River at its junction with the South Saskatchewan; also for the term of ten years, and no longer, from the date of the concluding of this Treaty, when it shall cease to be a portion of said Indian Reserves, as fully to all intents and purposes as if it had not at any time been included therein, and without any compensation to individual Indians for improvements, of a similar belt of land on the south side of the Bow and Saskatchewan Rivers of an average width of one mile along said rivers, down stream; commencing at the aforesaid point on the Bow River, and extending to a point one mile west of the coal seam on said river, about five miles below the said Blackfoot Crossing; beginning again one mile east of the said coal seam and extending to the mouth of Maple Creek at its junction with the South Saskatchewan; and beginning again at the junction of the Bow River with the latter river, and extending on both sides of the South Saskatchewan in an average width on each side thereof of one mile, along said river against the stream, to the junction of the Little Bow River with the latter river, reserving to Her Majesty, as may now or hereafter be required by Her for the use of Her Indian and other subjects, from all the Reserves hereinbefore described, the right to navigate the above mentioned rivers, to land and receive fuel cargoes on the shores and banks thereof, to build bridges and establish ferries thereon, to use the fords thereof and all the trails leading thereto, and to open such other roads through the said Reserves as may appear to Her Majesty's Government of Canada, necessary for the ordinary travel of her Indian and other subjects, due compensation being paid to individual Indians for improvements, when the same may be in any manner encroached upon by such roads.

Secondly—That the Reserve of the Piegan Band of Indians shall be on the Old Man's River, near the foot of the Porcupine Hills, at a place called "Crow's Creek."

And, Thirdly—The Reserve of the Stony Band of Indians shall be in the vicinity of Morleyville.

In view of the satisfaction of Her Majesty with the recent general good conduct of her said Indians, and in extinguishment of all their past claims, she

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

4

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5

hereby, through her Commissioners, agrees to make them a present payment of twelve dollars each in cash to each man, woman, and child of the families here represented.

Her Majesty also agrees that next year, and annually afterwards forever, she will cause to be paid to the said Indians, in cash, at suitable places and dates, of which the said Indians shall be duly notified, to each Chief, twenty-five dollars, each minor Chief or Councillor (not exceeding fifteen minor Chiefs to the Blackfeet and Blood Indians, and four to the Piegan and Sarcee Bands, and five Councillors to the Stony Indian Bands), fifteen dollars, and to every other Indian of whatever age, five dollars; the same, unless there be some exceptional reason, to be paid to the heads of families for those belonging thereto.

Further, Her Majesty agrees that the sum of two thousand dollars shall hereafter every year be expended in the purchase of ammunition for distribution among the said Indians; Provided that if at any future time ammunition become comparatively unnecessary for said Indians, Her Government, with the consent of said Indians, or any of the Bands thereof, may expend the proportion due to such Band otherwise for their benefit.

Further, Her Majesty agrees that each Head Chief and Minor Chief, and each Chief and Councillor duly recognized as such, shall, once in every three years, during the term of their office, receive a suitable suit of clothing, and each Head Chief and Stony Chief, in recognition of the closing of the Treaty, a suitable medal and flag, and next year, or as soon as convenient, each Head Chief, and Minor Chief, and Stony Chief shall receive a Winchester rifle.

Further, Her Majesty agrees to pay the salary of such teachers to instruct the children of said Indians as to Her Government of Canada may seem advisable, when said Indians are settled on their Reserves and shall desire teachers.

Further, Her Majesty agrees to supply each Head and Minor Chief, and each Stony Chief, for the use of their Bands, ten axes, five handsaws, five augers, one grindstone, and the necessary files and whetstones.

And further, Her Majesty agrees that the said Indians shall be supplied as soon as convenient, after any Band shall make due application therefor, with the following cattle for raising stock, that is to say: for every family of five persons, and under, two cows; for every family of more than five persons, and less than ten persons, three cows; for every family of over ten persons, four cows; and every Head and Minor Chief, and every Stony Chief, for the use of their Bands, one bull; but if any Band desire to cultivate the soil as well as raise stock, each family of such Band shall receive one cow less than the above mentioned number, and in lieu thereof, when settled on their Reserves and prepared to break up the soil, two hoes, one spade, one scythe, and two hay forks, and for every three families, one plough and one harrow, and for each Band, enough potatoes, barley, oats, and wheat (if such seeds be suited for the locality of their Reserves) to plant the land actually broken up. All the aforesaid articles to be given, once for all, for the encouragement of the practice of agriculture among the Indians.

And the undersigned Blackfeet, Blood, Piegan and Sarcee Head Chiefs and Minor Chiefs, and Stony Chiefs and Councillors on their own behalf and on behalf of all other Indians inhabiting the Tract within ceded do hereby solemnly promise and engage to strictly observe this Treaty, and also to conduct and behave themselves as good and loyal subjects of Her Majesty the Queen. They promise and engage that they will, in all respects, obey and abide by the Law, that they will maintain peace and good order between each other and between themselves and other tribes of Indians, and between themselves and others of Her Majesty's subjects, whether Indians, Half Breeds or Whites, now inhabiting, or hereafter to inhabit, any part of the said ceded tract; and that they will not molest the person or property of any inhabitant of such ceded tract, or the

41|

6 property of Her Majesty the Queen, or interfere with or trouble any person, passing or travelling through the said t r a c t or a n y p a r t thereof, and t h a t they will assist the officers of Her Majesty in bringing to justice and punishment a n y Indian offending against t h e stipulations of this T r e a t y , or infringing the laws in force in the c o u n t r y so ceded.

Signed by the Chiefs a n d Councillors within named in presence of the following witnesses, the same having been first explained by J a m e s Bird, Interpreter.

A. G. I R V I N E , Ass't. C o m . , N . W . M . P .

J . M C D O U G A L L , Missionary.

JEAN

L'HEUREUX.

W . W I N D E R , Inspector.

T . N . F . C R O Z I E R , Inspector.

E.

DALRYMPLE

CLARK,

Adjutant N . W . M . P .

Lieut.

D A V I D L A I R D , L i e u t e n a n t - G o v e r n o r of

N o r t h - W e s t Territories, and Special I n d i a n Commissioner.

JAMES

F.

MACLEOD,

Lieut-Colonel,

Com. N . W . M . P . , and Special Indian Commissioner.

C H A P O - M E X I C O , or Crowfoot, &

A. S H U R T L I F F , Sub Inspector.

C. E. D E N I N G , Sub Inspector.

W. D. A U T R O B U S , Sub Inspector.

F R A N K N O R M A N , Staff Constable.

MARY J. MACLEOD JULIA WINDER JULIA SHURTLIFF E. H A R D I S T Y A. M C D O U G A L L .

E. A. B A R R E T T .

Head Chief Blackfeet.

MATOSE-APIW,

of

or

the

Old

South

x mark.

Sun,

Head Chief of the North Blackfeet.

C H A R L E S E. CONRAD.

THos J B O G G .

his x mark.

his STAMISCOTOCAR, or Bull Head. x Head Chief of the Sarcccs. mark. his M E K A S T O , or Red Crow x Head Chief of the South Bloods mark.

C O N S T A N T I N E S C O L L E N , Priest, witness

to signatures of Stonixosak and those following.

his

N A T O S E - O N I S T O R S , or Medicine

Calf

P O K A P I W - O T O I A N , or Bad Head

his x

mark. his x

mark. his S O T E N A H , or Rainy Chief, x H e a d Chief of the North mark.

Bloods. his T A K O Y E - S T A M I X , or Fiend Bull. x mark. his A K K A - K I T C I P I M I W - O T A S , or many x

spotted horses.

ATTISTAH-MACAN,

Rabbit.

or

Running

mark. his x

mark.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

I N W I T N E S S W H E R E O F H E R M A J E S T Y ' S said Commissioners, and the said

I n d i a n H e a d a n d M i n o r Chiefs, a n d S t o n y Chiefs and Councillors, have h e r e u n t o subscribed and set their hands, at the "Blackfoot Crossing" of the Bow River, the d a y a n d year herein first above written.

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7

his x mark.

SAKOYE-AOTAN, or Heavy Shield, his H e a d Chief of the Middle x Blackfeet. mark.

ZOATZE-TAPITAPIW, o r S e t t i n g his on an Eagle Tail. x Head Chief of the North Piegans mark. his A K K A - M A K K O Y E , or M a n y Swans x mark. his A P E N A K O - S A P O P , or Morning x Plume mark.

P I T A H - P E K I S , or Eagle Rib.

his x mark. his CHE-NK-KA, x or J o h n , mark. his KI-CHI-PWOT, x or J a c o b , mark. his STAMIX-OSOK, x or Bull Backfat, mark. his EMITAH-APISKINNE, x or White Striped Dog, mark. his MATAPI-KOMOTZIW, x or the Captive or mark.

Stolen Person, A P A W A W A K O S O W , or his x White Antelope, mark. his MAKOYE-KIN, x or Wolf Collar, mark. his AYE-STIPIS-SIMAT, x or Heavily Whipped, mark. his KISSOUM, x or Day Light, mark. his PITAH-OTOCAN, x or Eagle Head, mark. his APAW-STAMIX, x or Weasel Bull, mark. his OMSTAM-POKAH, x or White Calf, mark

MAS-GWA-AH-SID,

or Bear's Paw

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AKAK-OTOS,

or Many Horses, STOKIMATIS,

or The Drum PlTAH-ANNES

or Eagle Robe PITAU-OTISKIN,

or Eagle Shoe,

STAMIXO-TA-KA-PIW,

or Bull Turn Round MASTE-PITAH,

or Crow Eagle, JAMES DIXON, ABRAHAM KECHEPWOT, PATRICK

KECHEPWOT,

GEORGE MOY-ANY-MEN, GEORGE CRAWLOR, EKAS-KINE,

or Low Horn, KAYO-OKOSIS,

or Bear Shield, PONOKAH-STAMIX,

or Bull Elk,

OMAKSI SAPOP,

or Big Plume, ONISTAH,

or Calf Robe, PlTAH-SlKSINUM,

or White Eagle,

his

x mark. his

x mark. his

x mark. his

x mark. his

x mark. his

x mark. his

x mark. his x

mark. his X

mark. his X

mark. his X

mark. his X

mark. his

x mark. his

x mark. his

x mark. his

x mark. his

x mark. his

x mark.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

NETAH-KITEI-PI-MEW,

or Only Spot,

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9 APAW-ONISTAW,

or Weasel Calf, ATTISTA-HAES,

or Rabbit Carrier, PITAH,

or Eagle, PlTAH-ONISTAH,

or Eagle White Calf, KAYE-TAPO,

or Going to Bear,

his

x mark. his

x mark. his

x mark. his

x mark. his

x mark.

We the members of the Blackfoot tribe of Indians having had explained to us the terms of the Treaty made and concluded at the Blackfoot Crossing of the Bow River, on the twenty-second day of September, in the year of our Lord one thousand eight hundred and seventy-seven; Between Her Majesty the Queen, by Her Commissioners duly appointed to negotiate the said Treaty and the Blackfeet, Blood, Piegan, Sarcee, Stony and other Indian inhabitants of the country within the limits defined in the said Treaty, but not having been present at the Councils at which the articles of the said Treaty were agreed upon, do now hereby, for ourselves and the Bands which we represent, in consideration of the provisions of the said Treaty being extended to us and the Bands which we represent, transfer, surrender and relinquish to Her Majesty the Queen, Her heirs and successors, to and for the use of Her Government of the Dominion of Canada, all our right, title, and interest whatsoever which we and the said Bands which we represent have held or enjoyed of in and to the territory described and fully set out in the said Treaty; also, all our right, title, and interest whatsoever to all other lands wherever situated, whether within the limits of any other Treaty heretofore made or hereafter to be made with Indians, or elsewhere in Her Majesty's territories, to have and to hold the same unto and for the use of Her Majesty the Queen, Her heirs and successors forever; And we hereby agree to accept the several benefits, payments, and Reserves promised to the Indians under the Chiefs adhering to the said Treaty at the Blackfoot Crossing of the Bow River, and we solemnly engage to abide by, carry out and fulfil all the stipulations, obligations and conditions therein contained on the part of the Chiefs and Indians therein named, to be observed and performed and in all things to conform to the articles of the said Treaty, as if we ourselves and the Bands which we represent had been originally contracting parties thereto and had been present at the Councils held at the Blackfoot Crossing of the Bow River, and had there attached our signatures to the said Treaty.

IN WITNESS WHEREOF, James Farquharson MacLeod, C.M G., one of Her Majesty's Commissioners appointed to negotiate the said Treaty, and the Chief of the Band, hereby giving their adhesion to the said Treaty, have hereunto subscribed and set their hands at Fort MacLeod, this fourth day of December, in the year of our Lord one thousand and eight hundred and seventy-seven.

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10

JAMES F. MACLEOD, LIEUT.COL.,

Special

MEANXKISTOMACH

or Three Bulls

A. G. IRVINE,

Assistant Commissioner.

E. DALRMYMLE CLARK,

Lieutenant and Adjutant N.W.M.P.

CHARLES E. CONRAD, W. WINDER,

Inspector.

Indian

Commissioner. his

x mark.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

Signed by the parties hereto in the presence of the undersigned witnesses, the same having been explained to the Indians by the said James Farquharson MacLeod, one of the Commissioners appointed to negotiate the said Treaty, through the interpreter, Jerry Potts, in the presence of

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TRC: CALLS TO ACTION

Truth and Reconciliation Commission of Canada: Calls to Action

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This report is in the public domain. Anyone may, without charge or request for permission, reproduce all or part of this report.

2015

1500–360 Main Street Winnipeg, Manitoba R3C 3Z3 Telephone: (204) 984-5885 Toll Free: 1-888-872-5554 (1-888-TRC-5554) Fax: (204) 984-5915 E-mail: info@trc.ca Website: www.trc.ca

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

Truth and Reconciliation Commission of Canada, 2012

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1

Calls to Action In order to redress the legacy of residential schools and

publish annual reports on the number of Aboriginal

advance the process of Canadian reconciliation, the Truth

children (First Nations, Inuit, and Métis) who are in

and Reconciliation Commission makes the following calls to

care, compared with non-Aboriginal children, as well

action.

as the reasons for apprehension, the total spending on preventive and care services by child-welfare agencies, and the effectiveness of various interventions.

Legacy 3.

Child welfare 1.

We call upon the federal, provincial, territorial, and

Jordan’s Principle.

4.

We call upon the federal government to enact Aboriginal

Aboriginal governments to commit to reducing the

child-welfare legislation that establishes national

number of Aboriginal children in care by:

standards for Aboriginal child apprehension and custody cases and includes principles that:

i. Monitoring and assessing neglect investigations.

i. Affirm the right of Aboriginal governments to

ii. Providing adequate resources to enable Aboriginal

establish and maintain their own child-welfare

communities and child-welfare organizations to

agencies.

keep Aboriginal families together where it is safe to do so, and to keep children in culturally appropriate

ii. Require all child-welfare agencies and courts to take

environments, regardless of where they reside.

the residential school legacy into account in their decision making.

iii. Ensuring that social workers and others who conduct child-welfare investigations are properly

iii. Establish, as an important priority, a requirement

educated and trained about the history and impacts

that placements of Aboriginal children into

of residential schools.

temporary and permanent care be culturally appropriate.

iv. Ensuring that social workers and others who conduct child-welfare investigations are properly

5.

We call upon the federal, provincial, territorial,

educated and trained about the potential for

and Aboriginal governments to develop culturally

Aboriginal communities and families to provide

appropriate parenting programs for Aboriginal families.

more appropriate solutions to family healing. v. Requiring that all child-welfare decision makers consider the impact of the residential school

Education 6.

We call upon the federal government, in collaboration with the provinces and territories, to prepare and

We call upon the Government of Canada to repeal Section 43 of the Criminal Code of Canada.

experience on children and their caregivers.

2.

We call upon all levels of government to fully implement

7.

We call upon the federal government to develop with Aboriginal groups a joint strategy to eliminate

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2 | Truth and Reconciliation Commission of Canada

and non-Aboriginal Canadians.

8.

We call upon the federal government to eliminate the discrepancy in federal education funding for First

9.

14. We call upon the federal government to enact an Aboriginal Languages Act that incorporates the following principles: i. Aboriginal languages are a fundamental and valued

Nations children being educated on reserves and those

element of Canadian culture and society, and there

First Nations children being educated off reserves.

is an urgency to preserve them.

We call upon the federal government to prepare and publish annual reports comparing funding for the education of First Nations children on and off reserves, as well as educational and income attainments of Aboriginal peoples in Canada compared with nonAboriginal people.

10. We call on the federal government to draft new Aboriginal education legislation with the full participation and informed consent of Aboriginal

ii. Aboriginal language rights are reinforced by the Treaties. iii. The federal government has a responsibility to provide sufficient funds for Aboriginal-language revitalization and preservation. iv. The preservation, revitalization, and strengthening of Aboriginal languages and cultures are best managed by Aboriginal people and communities.

peoples. The new legislation would include a

v. Funding for Aboriginal language initiatives must

commitment to sufficient funding and would

reflect the diversity of Aboriginal languages.

incorporate the following principles: i. Providing sufficient funding to close identified

15. We call upon the federal government to appoint, in consultation with Aboriginal groups, an Aboriginal

educational achievement gaps within one

Languages Commissioner. The commissioner should

generation.

help promote Aboriginal languages and report on the

ii. Improving education attainment levels and success rates. iii. Developing culturally appropriate curricula. iv. Protecting the right to Aboriginal languages, including the teaching of Aboriginal languages as credit courses. v. Enabling parental and community responsibility,

adequacy of federal funding of Aboriginal-languages initiatives.

16. We call upon post-secondary institutions to create university and college degree and diploma programs in Aboriginal languages.

17. We call upon all levels of government to enable residential school Survivors and their families to reclaim names changed by the residential school system by

control, and accountability, similar to what parents

waiving administrative costs for a period of five years

enjoy in public school systems.

for the name-change process and the revision of official

vi. Enabling parents to fully participate in the education of their children.

identity documents, such as birth certificates, passports, driver’s licenses, health cards, status cards, and social insurance numbers.

vii. Respecting and honouring Treaty relationships.

11. We call upon the federal government to provide adequate funding to end the backlog of First Nations students seeking a post-secondary education.

12. We call upon the federal, provincial, territorial, and Aboriginal governments to develop culturally appropriate early childhood education programs for Aboriginal families.

Language and culture 13. We call upon the federal government to acknowledge that Aboriginal rights include Aboriginal language rights.

Health 18. We call upon the federal, provincial, territorial, and Aboriginal governments to acknowledge that the current state of Aboriginal health in Canada is a direct result of previous Canadian government policies, including residential schools, and to recognize and implement the health-care rights of Aboriginal people as identified in international law, constitutional law, and under the Treaties.

19. We call upon the federal government, in consultation with Aboriginal peoples, to establish measurable goals to identify and close the gaps in health outcomes

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

educational and employment gaps between Aboriginal

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Calls to Action| 3 between Aboriginal and non-Aboriginal communities,

Royal Canadian Mounted Police to investigate crimes in

and to publish annual progress reports and assess long-

which the government has its own interest as a potential

term trends. Such efforts would focus on indicators such

or real party in civil litigation.

as: infant mortality, maternal health, suicide, mental health, addictions, life expectancy, birth rates, infant and child health issues, chronic diseases, illness and injury incidence, and the availability of appropriate health services.

20. In order to address the jurisdictional disputes concerning Aboriginal people who do not reside on reserves, we call upon the federal government to recognize, respect, and address the distinct health needs of the Métis, Inuit, and off-reserve Aboriginal peoples.

21. We call upon the federal government to provide

26. We call upon the federal, provincial, and territorial governments to review and amend their respective statutes of limitations to ensure that they conform to the principle that governments and other entities cannot rely on limitation defences to defend legal actions of historical abuse brought by Aboriginal people.

27. We call upon the Federation of Law Societies of Canada to ensure that lawyers receive appropriate cultural competency training, which includes the history and legacy of residential schools, the United Nations Declaration on the Rights of Indigenous Peoples, Treaties

sustainable funding for existing and new Aboriginal

and Aboriginal rights, Indigenous law, and Aboriginal–

healing centres to address the physical, mental,

Crown relations. This will require skills-based training

emotional, and spiritual harms caused by residential

in intercultural competency, conflict resolution, human

schools, and to ensure that the funding of healing

rights, and anti-racism.

centres in Nunavut and the Northwest Territories is a priority.

22. We call upon those who can effect change within the

28. We call upon law schools in Canada to require all law students to take a course in Aboriginal people and the law, which includes the history and legacy of residential

Canadian health-care system to recognize the value

schools, the United Nations Declaration on the Rights

of Aboriginal healing practices and use them in the

of Indigenous Peoples, Treaties and Aboriginal rights,

treatment of Aboriginal patients in collaboration with

Indigenous law, and Aboriginal–Crown relations.

Aboriginal healers and Elders where requested by

This will require skills-based training in intercultural

Aboriginal patients.

competency, conflict resolution, human rights, and anti-

23. We call upon all levels of government to: i. Increase the number of Aboriginal professionals working in the health-care field. ii. Ensure the retention of Aboriginal health-care providers in Aboriginal communities. iii. Provide cultural competency training for all healthcare professionals.

24. We call upon medical and nursing schools in Canada to require all students to take a course dealing with Aboriginal health issues, including the history and legacy of residential schools, the United Nations

racism.

29. We call upon the parties and, in particular, the federal government, to work collaboratively with plaintiffs not included in the Indian Residential Schools Settlement Agreement to have disputed legal issues determined expeditiously on an agreed set of facts.

30. We call upon federal, provincial, and territorial governments to commit to eliminating the overrepresentation of Aboriginal people in custody over the next decade, and to issue detailed annual reports that monitor and evaluate progress in doing so.

31. We call upon the federal, provincial, and territorial

Declaration on the Rights of Indigenous Peoples, Treaties

governments to provide sufficient and stable funding

and Aboriginal rights, and Indigenous teachings and

to implement and evaluate community sanctions that

practices. This will require skills-based training in

will provide realistic alternatives to imprisonment for

intercultural competency, conflict resolution, human

Aboriginal offenders and respond to the underlying

rights, and anti-racism.

causes of offending.

Justice 25. We call upon the federal government to establish a written policy that reaffirms the independence of the

32. We call upon the federal government to amend the Criminal Code to allow trial judges, upon giving reasons, to depart from mandatory minimum sentences and restrictions on the use of conditional sentences.

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4 | Truth and Reconciliation Commission of Canada 40. We call on all levels of government, in collaboration

governments to recognize as a high priority the need to

with Aboriginal people, to create adequately funded

address and prevent Fetal Alcohol Spectrum Disorder

and accessible Aboriginal-specific victim programs and

(FASD), and to develop, in collaboration with Aboriginal

services with appropriate evaluation mechanisms.

people, FASD preventive programs that can be delivered in a culturally appropriate manner.

34. We call upon the governments of Canada, the provinces,

41. We call upon the federal government, in consultation with Aboriginal organizations, to appoint a public inquiry into the causes of, and remedies for, the

and territories to undertake reforms to the criminal

disproportionate victimization of Aboriginal women and

justice system to better address the needs of offenders

girls. The inquiry’s mandate would include:

with Fetal Alcohol Spectrum Disorder (FASD), including: i. Providing increased community resources and powers for courts to ensure that FASD is properly diagnosed, and that appropriate community supports are in place for those with FASD. ii. Enacting statutory exemptions from mandatory minimum sentences of imprisonment for offenders affected by FASD. iii. Providing community, correctional, and parole

i. Investigation into missing and murdered Aboriginal women and girls. ii. Links to the intergenerational legacy of residential schools.

42. We call upon the federal, provincial, and territorial governments to commit to the recognition and implementation of Aboriginal justice systems in a manner consistent with the Treaty and Aboriginal rights of Aboriginal peoples, the Constitution Act, 1982, and the United Nations Declaration on the Rights of

resources to maximize the ability of people with

Indigenous Peoples, endorsed by Canada in November

FASD to live in the community.

2012.

iv. Adopting appropriate evaluation mechanisms to measure the effectiveness of such programs and ensure community safety.

Reconciliation

barriers to the creation of additional Aboriginal healing

Canadian Governments and the United nations declaration on the rights of indigenoUs PeoPle

lodges within the federal correctional system.

43. We call upon federal, provincial, territorial, and

35. We call upon the federal government to eliminate

36. We call upon the federal, provincial, and territorial governments to work with Aboriginal communities to provide culturally relevant services to inmates on issues such as substance abuse, family and domestic violence,

municipal governments to fully adopt and implement the United Nations Declaration on the Rights of Indigenous Peoples as the framework for reconciliation.

44. We call upon the Government of Canada to develop

and overcoming the experience of having been sexually

a national action plan, strategies, and other concrete

abused.

measures to achieve the goals of the United Nations

37. We call upon the federal government to provide more supports for Aboriginal programming in halfway houses and parole services.

38. We call upon the federal, provincial, territorial, and

Declaration on the Rights of Indigenous Peoples.

Royal Proclamation and Covenant of Reconciliation 45. We call upon the Government of Canada, on behalf of

Aboriginal governments to commit to eliminating the

all Canadians, to jointly develop with Aboriginal peoples

overrepresentation of Aboriginal youth in custody over

a Royal Proclamation of Reconciliation to be issued by

the next decade.

the Crown. The proclamation would build on the Royal

39. We call upon the federal government to develop a

Proclamation of 1763 and the Treaty of Niagara of 1764,

national plan to collect and publish data on the criminal

and reaffirm the nation-to-nation relationship between

victimization of Aboriginal people, including data

Aboriginal peoples and the Crown. The proclamation

related to homicide and family violence victimization.

would include, but not be limited to, the following commitments:

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

33. We call upon the federal, provincial, and territorial

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Calls to Action| 5 i. Repudiate concepts used to justify European

47. We call upon federal, provincial, territorial, and

sovereignty over Indigenous lands and peoples such

municipal governments to repudiate concepts used to

as the Doctrine of Discovery and terra nullius.

justify European sovereignty over Indigenous peoples

ii. Adopt and implement the United Nations Declaration on the Rights of Indigenous Peoples as the framework for reconciliation.

and lands, such as the Doctrine of Discovery and terra nullius, and to reform those laws, government policies, and litigation strategies that continue to rely on such concepts.

iii. Renew or establish Treaty relationships based on and shared responsibility for maintaining those

Settlement Agreement Parties and the United nations declaration on the rights of indigenoUs PeoPles

relationships into the future.

48. We call upon the church parties to the Settlement

principles of mutual recognition, mutual respect,

iv. Reconcile Aboriginal and Crown constitutional and legal orders to ensure that Aboriginal peoples are full partners in Confederation, including the recognition and integration of Indigenous laws and legal traditions in negotiation and implementation processes involving Treaties, land claims, and other constructive agreements.

46. We call upon the parties to the Indian Residential Schools Settlement Agreement to develop and sign a Covenant of Reconciliation that would identify principles for working collaboratively to advance

Agreement, and all other faith groups and interfaith social justice groups in Canada who have not already done so, to formally adopt and comply with the principles, norms, and standards of the United Nations Declaration on the Rights of Indigenous Peoples as a framework for reconciliation. This would include, but not be limited to, the following commitments: i. Ensuring that their institutions, policies, programs, and practices comply with the United Nations Declaration on the Rights of Indigenous Peoples. ii. Respecting Indigenous peoples’ right to self-

reconciliation in Canadian society, and that would

determination in spiritual matters, including

include, but not be limited to:

the right to practise, develop, and teach their

i. Reaffirmation of the parties’ commitment to

own spiritual and religious traditions, customs,

reconciliation. ii. Repudiation of concepts used to justify European sovereignty over Indigenous lands and peoples, such as the Doctrine of Discovery and terra nullius, and the reformation of laws, governance structures, and policies within their respective institutions that continue to rely on such concepts. iii. Full adoption and implementation of the United Nations Declaration on the Rights of Indigenous

and ceremonies, consistent with Article 12:1 of the United Nations Declaration on the Rights of Indigenous Peoples. iii. Engaging in ongoing public dialogue and actions to support the United Nations Declaration on the Rights of Indigenous Peoples. iv. Issuing a statement no later than March 31, 2016, from all religious denominations and faith groups, as to how they will implement the United Nations

Peoples as the framework for reconciliation.

Declaration on the Rights of Indigenous Peoples.

iv. Support for the renewal or establishment of

49. We call upon all religious denominations and faith

Treaty relationships based on principles of mutual recognition, mutual respect, and shared responsibility for maintaining those relationships into the future.

groups who have not already done so to repudiate concepts used to justify European sovereignty over Indigenous lands and peoples, such as the Doctrine of Discovery and terra nullius.

Agreement to sign onto the Covenant of

Equity for Aboriginal People in the Legal System

Reconciliation.

50. In keeping with the United Nations Declaration on

v. Enabling those excluded from the Settlement

vi. Enabling additional parties to sign onto the Covenant of Reconciliation.

the Rights of Indigenous Peoples, we call upon the federal government, in collaboration with Aboriginal organizations, to fund the establishment of Indigenous law institutes for the development, use, and

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6 | Truth and Reconciliation Commission of Canada iv. Promote public dialogue, public/private

in accordance with the unique cultures of Aboriginal

partnerships, and public initiatives for

peoples in Canada.

reconciliation.

51. We call upon the Government of Canada, as an

54. We call upon the Government of Canada to provide

obligation of its fiduciary responsibility, to develop a

multi-year funding for the National Council for

policy of transparency by publishing legal opinions it

Reconciliation to ensure that it has the financial, human,

develops and upon which it acts or intends to act, in

and technical resources required to conduct its work,

regard to the scope and extent of Aboriginal and Treaty

including the endowment of a National Reconciliation

rights.

Trust to advance the cause of reconciliation.

52. We call upon the Government of Canada, provincial

55. We call upon all levels of government to provide annual

and territorial governments, and the courts to adopt the

reports or any current data requested by the National

following legal principles:

Council for Reconciliation so that it can report on the

i. Aboriginal title claims are accepted once the Aboriginal claimant has established occupation over a particular territory at a particular point in time. ii. Once Aboriginal title has been established, the burden of proving any limitation on any rights arising from the existence of that title shifts to the party asserting such a limitation.

National Council for Reconciliation 53. We call upon the Parliament of Canada, in consultation and collaboration with Aboriginal peoples, to enact legislation to establish a National Council for Reconciliation. The legislation would establish the council as an independent, national, oversight body

progress towards reconciliation. The reports or data would include, but not be limited to: i. The number of Aboriginal children—including Métis and Inuit children—in care, compared with nonAboriginal children, the reasons for apprehension, and the total spending on preventive and care services by child-welfare agencies. ii. Comparative funding for the education of First Nations children on and off reserves. iii. The educational and income attainments of Aboriginal peoples in Canada compared with nonAboriginal people. iv. Progress on closing the gaps between Aboriginal and

with membership jointly appointed by the Government

non-Aboriginal communities in a number of health

of Canada and national Aboriginal organizations, and

indicators such as: infant mortality, maternal health,

consisting of Aboriginal and non-Aboriginal members.

suicide, mental health, addictions, life expectancy,

Its mandate would include, but not be limited to, the

birth rates, infant and child health issues, chronic

following:

diseases, illness and injury incidence, and the

i. Monitor, evaluate, and report annually to Parliament and the people of Canada on the Government of

availability of appropriate health services. v. Progress on eliminating the overrepresentation of

Canada’s post-apology progress on reconciliation

Aboriginal children in youth custody over the next

to ensure that government accountability for

decade.

reconciling the relationship between Aboriginal

vi. Progress on reducing the rate of criminal

peoples and the Crown is maintained in the coming

victimization of Aboriginal people, including

years.

data related to homicide and family violence

ii. Monitor, evaluate, and report to Parliament and the people of Canada on reconciliation progress across

victimization and other crimes. vii. Progress on reducing the overrepresentation of

all levels and sectors of Canadian society, including

Aboriginal people in the justice and correctional

the implementation of the Truth and Reconciliation

systems.

Commission of Canada’s Calls to Action. iii. Develop and implement a multi-year National

56. We call upon the prime minister of Canada to formally respond to the report of the National Council for

Action Plan for Reconciliation, which includes

Reconciliation by issuing an annual “State of Aboriginal

research and policy development, public education

Peoples” report, which would outline the government’s

programs, and resources.

plans for advancing the cause of reconciliation.

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understanding of Indigenous laws and access to justice

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Calls to Action| 7

Professional Development and Training for Public Servants

ii. Community-controlled culture- and language-

57. We call upon federal, provincial, territorial, and

iii. Community-controlled education and relationship-

municipal governments to provide education to public servants on the history of Aboriginal peoples, including the history and legacy of residential schools, the United Nations Declaration on the Rights of Indigenous Peoples, Treaties and Aboriginal rights, Indigenous law, and Aboriginal–Crown relations. This will require skillsbased training in intercultural competency, conflict resolution, human rights, and anti-racism.

revitalization projects.

building projects. iv. Regional dialogues for Indigenous spiritual leaders and youth to discuss Indigenous spirituality, selfdetermination, and reconciliation.

Education for reconciliation 62. We call upon the federal, provincial, and territorial governments, in consultation and collaboration with

Church Apologies and Reconciliation

Survivors, Aboriginal peoples, and educators, to:

58. We call upon the Pope to issue an apology to Survivors,

i. Make age-appropriate curriculum on residential

their families, and communities for the Roman Catholic

schools, Treaties, and Aboriginal peoples’ historical

Church’s role in the spiritual, cultural, emotional,

and contemporary contributions to Canada a

physical, and sexual abuse of First Nations, Inuit, and

mandatory education requirement for Kindergarten

Métis children in Catholic-run residential schools. We

to Grade Twelve students.

call for that apology to be similar to the 2010 apology issued to Irish victims of abuse and to occur within one year of the issuing of this Report and to be delivered by the Pope in Canada.

59. We call upon church parties to the Settlement Agreement to develop ongoing education strategies to ensure that their respective congregations learn about their church’s role in colonization, the history and legacy of residential schools, and why apologies to

ii. Provide the necessary funding to post-secondary institutions to educate teachers on how to integrate Indigenous knowledge and teaching methods into classrooms. iii. Provide the necessary funding to Aboriginal schools to utilize Indigenous knowledge and teaching methods in classrooms. iv. Establish senior-level positions in government at the

former residential school students, their families, and

assistant deputy minister level or higher dedicated to

communities were necessary.

Aboriginal content in education.

60. We call upon leaders of the church parties to the

63. We call upon the Council of Ministers of Education,

Settlement Agreement and all other faiths, in

Canada to maintain an annual commitment to

collaboration with Indigenous spiritual leaders,

Aboriginal education issues, including:

Survivors, schools of theology, seminaries, and other

i. Developing and implementing Kindergarten to

religious training centres, to develop and teach

Grade Twelve curriculum and learning resources

curriculum for all student clergy, and all clergy and

on Aboriginal peoples in Canadian history, and the

staff who work in Aboriginal communities, on the need

history and legacy of residential schools.

to respect Indigenous spirituality in its own right, the history and legacy of residential schools and the roles of the church parties in that system, the history and legacy of religious conflict in Aboriginal families and communities, and the responsibility that churches have to mitigate such conflicts and prevent spiritual violence.

61. We call upon church parties to the Settlement Agreement, in collaboration with Survivors and representatives of Aboriginal organizations, to establish permanent funding to Aboriginal people for: i. Community-controlled healing and reconciliation projects.

ii. Sharing information and best practices on teaching curriculum related to residential schools and Aboriginal history. iii. Building student capacity for intercultural understanding, empathy, and mutual respect. iv. Identifying teacher-training needs relating to the above.

64. We call upon all levels of government that provide public funds to denominational schools to require such schools to provide an education on comparative religious studies, which must include a segment on

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8 | Truth and Reconciliation Commission of Canada

collaboration with Aboriginal Elders.

65. We call upon the federal government, through the Social Sciences and Humanities Research Council, and in collaboration with Aboriginal peoples, post-secondary institutions and educators, and the National Centre for Truth and Reconciliation and its partner institutions, to establish a national research program with multi-year funding to advance understanding of reconciliation.

Youth Programs 66. We call upon the federal government to establish multiyear funding for community-based youth organizations to deliver programs on reconciliation, and establish

i. Determine the level of compliance with the United Nations Declaration on the Rights of Indigenous Peoples and the United Nations Joinet-Orentlicher Principles, as related to Aboriginal peoples’ inalienable right to know the truth about what happened and why, with regard to human rights violations committed against them in the residential schools. ii. Produce a report with recommendations for full implementation of these international mechanisms as a reconciliation framework for Canadian archives.

Missing Children and Burial Information 71. We call upon all chief coroners and provincial vital

a national network to share information and best

statistics agencies that have not provided to the Truth

practices.

and Reconciliation Commission of Canada their

Museums and Archives 67. We call upon the federal government to provide funding to the Canadian Museums Association to undertake, in collaboration with Aboriginal peoples, a national review of museum policies and best practices to determine the level of compliance with the United Nations Declaration on the Rights of Indigenous Peoples and to make recommendations.

68. We call upon the federal government, in collaboration with Aboriginal peoples, and the Canadian Museums Association to mark the 150th anniversary of Canadian Confederation in 2017 by establishing a dedicated national funding program for commemoration projects on the theme of reconciliation.

69. We call upon Library and Archives Canada to: i. Fully adopt and implement the United Nations

records on the deaths of Aboriginal children in the care of residential school authorities to make these documents available to the National Centre for Truth and Reconciliation.

72. We call upon the federal government to allocate sufficient resources to the National Centre for Truth and Reconciliation to allow it to develop and maintain the National Residential School Student Death Register established by the Truth and Reconciliation Commission of Canada.

73. We call upon the federal government to work with churches, Aboriginal communities, and former residential school students to establish and maintain an online registry of residential school cemeteries, including, where possible, plot maps showing the location of deceased residential school children.

74. We call upon the federal government to work with the

Declaration on the Rights of Indigenous Peoples and

churches and Aboriginal community leaders to inform

the United Nations Joinet-Orentlicher Principles, as

the families of children who died at residential schools

related to Aboriginal peoples’ inalienable right to

of the child’s burial location, and to respond to families’

know the truth about what happened and why, with

wishes for appropriate commemoration ceremonies

regard to human rights violations committed against

and markers, and reburial in home communities where

them in the residential schools. ii. Ensure that its record holdings related to residential schools are accessible to the public. iii. Commit more resources to its public education materials and programming on residential schools.

70. We call upon the federal government to provide funding

requested.

75. We call upon the federal government to work with provincial, territorial, and municipal governments, churches, Aboriginal communities, former residential school students, and current landowners to develop and implement strategies and procedures for the ongoing identification, documentation, maintenance,

to the Canadian Association of Archivists to undertake,

commemoration, and protection of residential school

in collaboration with Aboriginal peoples, a national

cemeteries or other sites at which residential school

review of archival policies and best practices to:

children were buried. This is to include the provision of

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

Aboriginal spiritual beliefs and practices developed in

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Calls to Action| 9 appropriate memorial ceremonies and commemorative markers to honour the deceased children.

76. We call upon the parties engaged in the work of documenting, maintaining, commemorating, and protecting residential school cemeteries to adopt strategies in accordance with the following principles: i. The Aboriginal community most affected shall lead the development of such strategies. ii. Information shall be sought from residential school

iii. Developing and implementing a national heritage plan and strategy for commemorating residential school sites, the history and legacy of residential schools, and the contributions of Aboriginal peoples to Canada’s history.

80. We call upon the federal government, in collaboration with Aboriginal peoples, to establish, as a statutory holiday, a National Day for Truth and Reconciliation to honour Survivors, their families, and communities, and ensure that public commemoration of the history and

Survivors and other Knowledge Keepers in the

legacy of residential schools remains a vital component

development of such strategies.

of the reconciliation process.

iii. Aboriginal protocols shall be respected before

81. We call upon the federal government, in collaboration

any potentially invasive technical inspection and

with Survivors and their organizations, and other parties

investigation of a cemetery site.

to the Settlement Agreement, to commission and install

National Centre for Truth and Reconciliation 77. We call upon provincial, territorial, municipal, and community archives to work collaboratively with the National Centre for Truth and Reconciliation to identify and collect copies of all records relevant to the history and legacy of the residential school system, and to provide these to the National Centre for Truth and Reconciliation.

78. We call upon the Government of Canada to commit to making a funding contribution of $10 million over seven years to the National Centre for Truth and Reconciliation, plus an additional amount to assist communities to research and produce histories of their own residential school experience and their involvement in truth, healing, and reconciliation.

Commemoration 79. We call upon the federal government, in collaboration with Survivors, Aboriginal organizations, and the arts community, to develop a reconciliation framework for Canadian heritage and commemoration. This would include, but not be limited to: i. Amending the Historic Sites and Monuments Act to include First Nations, Inuit, and Métis representation on the Historic Sites and Monuments Board of Canada and its Secretariat. ii. Revising the policies, criteria, and practices of the National Program of Historical Commemoration to integrate Indigenous history, heritage values, and memory practices into Canada’s national heritage and history.

a publicly accessible, highly visible, Residential Schools National Monument in the city of Ottawa to honour Survivors and all the children who were lost to their families and communities.

82. We call upon provincial and territorial governments, in collaboration with Survivors and their organizations, and other parties to the Settlement Agreement, to commission and install a publicly accessible, highly visible, Residential Schools Monument in each capital city to honour Survivors and all the children who were lost to their families and communities.

83. We call upon the Canada Council for the Arts to establish, as a funding priority, a strategy for Indigenous and non-Indigenous artists to undertake collaborative projects and produce works that contribute to the reconciliation process.

Media and Reconciliation 84. We call upon the federal government to restore and increase funding to the CBC/Radio-Canada, to enable Canada’s national public broadcaster to support reconciliation, and be properly reflective of the diverse cultures, languages, and perspectives of Aboriginal peoples, including, but not limited to: i. Increasing Aboriginal programming, including Aboriginal-language speakers. ii. Increasing equitable access for Aboriginal peoples to jobs, leadership positions, and professional development opportunities within the organization. iii. Continuing to provide dedicated news coverage and online public information resources on issues of concern to Aboriginal peoples and all Canadians,

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10 | Truth and Reconciliation Commission of Canada including the history and legacy of residential

cultures and traditional sporting activities of

schools and the reconciliation process.

Aboriginal peoples.

Network, as an independent non-profit broadcaster with programming by, for, and about Aboriginal peoples, to support reconciliation, including but not limited to: i. Continuing to provide leadership in programming and organizational culture that reflects the diverse cultures, languages, and perspectives of Aboriginal peoples. ii. Continuing to develop media initiatives that inform and educate the Canadian public, and connect Aboriginal and non-Aboriginal Canadians.

86. We call upon Canadian journalism programs and

ii. An elite athlete development program for Aboriginal athletes. iii. Programs for coaches, trainers, and sports officials that are culturally relevant for Aboriginal peoples. iv. Anti-racism awareness and training programs.

91. We call upon the officials and host countries of international sporting events such as the Olympics, Pan Am, and Commonwealth games to ensure that Indigenous peoples’ territorial protocols are respected, and local Indigenous communities are engaged in all aspects of planning and participating in such events.

media schools to require education for all students on

Business and Reconciliation

the history of Aboriginal peoples, including the history

92. We call upon the corporate sector in Canada to

and legacy of residential schools, the United Nations

adopt the United Nations Declaration on the Rights of

Declaration on the Rights of Indigenous Peoples, Treaties

Indigenous Peoples as a reconciliation framework and to

and Aboriginal rights, Indigenous law, and Aboriginal–

apply its principles, norms, and standards to corporate

Crown relations.

policy and core operational activities involving

Sports and Reconciliation 87. We call upon all levels of government, in collaboration with Aboriginal peoples, sports halls of fame, and other relevant organizations, to provide public education that tells the national story of Aboriginal athletes in history.

88. We call upon all levels of government to take action to ensure long-term Aboriginal athlete development and growth, and continued support for the North American Indigenous Games, including funding to host the games and for provincial and territorial team preparation and travel.

89. We call upon the federal government to amend the Physical Activity and Sport Act to support reconciliation by ensuring that policies to promote physical activity as a fundamental element of health and well-being, reduce barriers to sports participation, increase the pursuit of excellence in sport, and build capacity in the Canadian sport system, are inclusive of Aboriginal peoples.

90. We call upon the federal government to ensure that national sports policies, programs, and initiatives are

Indigenous peoples and their lands and resources. This would include, but not be limited to, the following: i. Commit to meaningful consultation, building respectful relationships, and obtaining the free, prior, and informed consent of Indigenous peoples before proceeding with economic development projects. ii. Ensure that Aboriginal peoples have equitable access to jobs, training, and education opportunities in the corporate sector, and that Aboriginal communities gain long-term sustainable benefits from economic development projects. iii. Provide education for management and staff on the history of Aboriginal peoples, including the history and legacy of residential schools, the United Nations Declaration on the Rights of Indigenous Peoples, Treaties and Aboriginal rights, Indigenous law, and Aboriginal–Crown relations. This will require skills based training in intercultural competency, conflict resolution, human rights, and anti-racism.

inclusive of Aboriginal peoples, including, but not

Newcomers to Canada

limited to, establishing:

93. We call upon the federal government, in collaboration

i. In collaboration with provincial and territorial governments, stable funding for, and access to, community sports programs that reflect the diverse

with the national Aboriginal organizations, to revise the information kit for newcomers to Canada and its citizenship test to reflect a more inclusive history of the diverse Aboriginal peoples of Canada, including

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

85. We call upon the Aboriginal Peoples Television

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Calls to Action| 11 information about the Treaties and the history of residential schools.

94. We call upon the Government of Canada to replace the Oath of Citizenship with the following: I swear (or affirm) that I will be faithful and bear true allegiance to Her Majesty Queen Elizabeth II, Queen of Canada, Her Heirs and Successors, and that I will faithfully observe the laws of Canada including Treaties with Indigenous Peoples, and fulfill my duties as a Canadian citizen.

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ETHICAL SPACE

The Ethical Space of Engagement I

INTRODUCTION

194

II

ETHICS

195

III

THE STATUS QUO

196

IV

THE UNDERCURRENT

197

V

INDIGENOUS GAZE

199

VI

EMERGENT RULES OF ENGAGEMENT

200

VII

RECONCILIATION

201

The “ethical space” is formed when two societies, with disparate worldviews, are poised to engage each other. It is the thought about diverse societies and the space in between them that contributes to the development of a framework for dialogue between human communities. The ethical space of engagement proposes a framework as a way of examining the diversity and positioning of Indigenous peoples and Western society in the pursuit of a relevant discussion on Indigenous legal issues and particularly to the fragile intersection of Indigenous law and Canadian legal systems. Ethical ∗

M.Ed., Ethicist / Researcher with the Indigenous Peoples Health Research Centre (“IPHRC”), and Assistant Professor with the First Nations University of Canada. Willie is Cree and is from the Sturgeon Lake First Nation in the north central part of Saskatchewan where he lives with his family. As faculty with the First Nations University of Canada, he lectures in subject areas of Cree Literature, and Indigenous systems of religion and philosophy. Willie has published numerous academic articles, including a widely read academic paper entitled “Aboriginal Epistemology” through UBC Press, and contributed recent reports to the Tri Council Panel on Research Ethics, and is a member of the Panel on Research Ethics Technical Advisory Committee on Aboriginal Research (“PRE TACAR”). His primary focus as an Ethicist / Researcher is to promote ethical practices of research involving Indigenous peoples with particular interest in the conceptual development of the “ethical space”—a theoretical space between cultures and worldviews.

Indigenous Law Journal/Volume 6/Issue 1/2007 193

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

WILLIE ERMINE∗

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194

Indigenous Law Journal

Vol. 6

standards and the emergence of new rules of engagement through recent Supreme Court rulings call for a new approach to Indigenous-Western dealings. The new partnership model of the ethical space, in a cooperative spirit between Indigenous peoples and Western institutions, will create new currents of thought that flow in different directions of legal discourse and overrun the archaic ways of interaction.

I

INTRODUCTION

I’d like to share with you an idea that I think is relevant to the current discussion on Indigenous legal issues and particularly to the fragile intersection of Indigenous law and Canadian legal systems. The idea is called ethical space and is borne out of the philosophical musings of Roger Poole in his book Towards Deep Subjectivity.1 This idea is further developed here to create the analogy of a space between two entities, as a space between the Indigenous and Western thought worlds. The space is initially conceptualized by the unwavering construction of difference and diversity between human communities. These are the differences that highlight uniqueness because each entity is moulded from a distinct history, knowledge tradition, philosophy, and social and political reality. With the calculated disconnection through the contrasting of their identities, and the subsequent creation of two solitudes with each claiming their own distinct and autonomous view of the world, a theoretical space between them is opened. The positioning of these two entities, the autochthonous and the West, divided by the void and flux of their cultural distance, and in a manner that they are poised to encounter each other, produces a significant and interesting notion that has relevance in the discourse of Indigenous and Canadian law.

According to the writings of Poole, “there are two sorts of space because there are two sorts of intentions. The intentions structure the space in two different ways. When the two sets of intentions … confront each other … then ethical space is set up instantaneously.”2 In Roger Poole’s description of ethical space, a photograph dating to the Russian invasion of Czechoslovakia is presented. In the picture, two men are sitting on a park bench looking at each other. One man is dressed in army fatigues and is clearly representative of the dominant and occupying force, while the other man, dressed in civilian, peasant clothing, clearly represents one of the “occupied.” The space between them is what intrigued Poole. On the 1.

2.

R. Poole, Towards Deep Subjectivity (London: Allen Lane The Penguin Press, 1972).

Ibid. at 5.

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surface, the presence of the other is acknowledged, but it is space between people, at the unstated, unseen level of thought and feeling that is overwhelming in the picture. Poole directs our focus to that space and invites us to reflect on the electrifying nature of that area between entities that we thought was empty. It is the contention here that this similar schismatic ambience is created between peoples and cultures, and in particular whenever and wherever the physical and philosophical encounter of Indigenous and Western worlds takes place. At the superficial level of encounter, the two entities may indeed acknowledge each other but there is a clear lack of substance or depth to the encounter. What remains hidden and enfolded are the deeper level thoughts, interests and assumptions that will inevitably influence and animate the kind of relationship the two can have. It is this deeper level force, the underflow-become-influential, the enfolded dimension that needs to be acknowledged and brought to bear in the complex situation produced by confronting knowledge and legal systems.

II

ETHICS

The word ethics is defined here as the capacity to know what harms or enhances the well-being of sentient creatures. To speak about the harms or enhancements to humanity inevitably launches our discussion into the arena of morality and the edifice of our civilization. Additionally, ethics entertains our personal capacity and our integrity to stand up for our cherished notions of good, responsibility, duty, obligations, etc. With our ethical standards in mind, we necessarily have to think about the transgression of those standards by others and how our actions may also infringe or violate the spaces of others. Therefore, a discourse on ethics also includes the serious reflection of those crucial lines we draw to delineate our personal autonomous zones and demarcation of boundaries others should not cross. Each of us knows our own boundaries, the contours of our sacred spaces that we claim for ourselves as autonomous actors in the universe. These are our basic personal boundaries, the moral thresholds that we will not cross and we are equally sensitive to others infringing or imposing on those spaces. We also think about boundaries that are imposed by family, perhaps our clan systems or our extended families that have become the spaces of our retreat. We have certain moral architectures built by our families that are taboo to cross lest we create dishonour. There are also boundaries imposed by our cultural imperatives such as the community ethos in each of our communities. In Indigenous societies, the Elders and the oral traditions provide us with the codes of conduct as human beings within our communities. Additionally, there are those ethical boundaries established by collective principles, such

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as our knowledge systems, the autonomy of our human communities, or our treaties. This is a heritage from our past that not only informs us of our roots to antiquity and the rights to traditions entrusted to our people, but it also reminds us of what is important in life as we collectively negotiate the future. The spirit of that existence is inviolable, particularly by the actions of other human communities. The sacred space of the ethical helps us balance these moral considerations as we discuss issues that are trans-cultural, or trans-boundary in nature. The discourse surrounding the intersection of Indigenous and Canadian law needs perspectives that create clarity and ethical certainty to the rules of engagement between diverse human communities. With this notion of ethics, and juxtaposed on the broader collective level, we come to the inescapable conclusion about our own agency in the kind of civilization we create to live in.

III

THE STATUS QUO

A schism still exists in understanding between Indigenous peoples and Western society. It is a time-lagged issue because the protracted matter of divergence and mal-adaptation had its genesis in first contact and the ensuing time span of relations has not alleviated the condition to any perceptible degree of comfort on either side. A general and broad glance at the historical interaction of Indigenous and Western societies will serve to highlight the precarious nature of this co-existence. Although more complex than presented here, the historical dimension of these relations can be envisioned as a repeating pattern of connect and disconnect, of engagement and disengagement, of union and rupture. How this pattern develops over time is illustrated by the following examples.

Prior to contact, the two societies generally identified as Indigenous and Western peoples, were literally disengaged, continents apart, in the physical sense. In the North American context, Indigenous societies resided in North America and Europe had its own societies of people. With contact and the advent of the fur trade in this country, the two societies were locked in a frenzy of economic interaction and were then considered “engaged” by this wheeling and dealing relationship. The breach of interaction happened in the waning days of the fur trade and the two entities disengaged and resorted to their respective programs of political, economic and social nature. Following this era, land for settlement became a big issue and treaty negotiations and bargaining took on fervor in the face of unfolding political and social realities in the dominion. With the signing of treaties, an agreement to interact now existed that, again, would engage Indigenous peoples and the Canadians in a new frontier of promised national and parallel existence.

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Unfortunately, meanings and interpretations to the agreements were divergent and as distanced as the worldviews and philosophies that informed them. The promise of amiable confluence turned to a rift. Thus, the parties became philosophically disengaged. More recently, Indigenous peoples experienced a forced reengagement into mainstream Canadian culture. An imposition represented by the forceful and violent ways of the residential school system, state policy, and other forms of coercion brought home the cruel reality of colonialism for Indigenous peoples. These acts of state produced the sordid and cumulative conditions of sociopolitical entanglement, an irritable bond of communities and trans-cultural confusion at its worst that is now the Canadian experience. We are now so badly entangled in our political and social lives that the principles of our existences as autonomous human communities have become blurred in that intercultural confusion. We no longer know what informs each of our identities and what should guide the association with each other. The ideas from our knowledge bases are so entangled and enmeshed with the other that we now find it compelling to decipher Indigenous thought from European thought. So we continue stumbling about trying to create clarity of the transcultural issues that confront us without any thought given to what the rules of engagement might be between these two human communities. The archaic practices of dominance obfuscated boundaries and repeatedly influenced the rupture of relations between peoples. The anguished pattern in the history of Indigenous-West relations tells us that we have continued to do the same thing over and over again even as we pursued co-existence. So we continue the posturing and the status quo remains as it always has because we lack clear rules of engagement between human communities and have not paid attention to the electrifying space that would tell us what the other entity is thinking across the park bench.

IV

THE UNDERCURRENT

There are compelling reasons why Indigenous dealings with the Western world have been accompanied by anxiety. From a minority position, the monolithic presence of Western society poses great challenges and these challenges have been discoursed though the critical work of many thinkers and writers, including Indigenous scholars. They have contributed to the socio-cultural analysis of existing power structures and social inequalities, and have sought to end the privileged position of Euro-centrism and create parity in modern thought. Among the challenges is to understand and confront the hidden interests, attitudes, and bedrock assumptions that animate Western dealings with Indigenous peoples. The “undercurrent” is an

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analogy used to describe these subsurface interests and attitudes that continually influence communication and behaviors between individuals, organizations and nations. P. McIntosh, a feminist writer, has stated that “to redesign social systems we need first to acknowledge their colossal unseen dimensions.”3 For Indigenous peoples, the thought world of Western society represents this undercurrent, the colossal unseen dimension that influences Indigenous-Western relations.

One of the festering irritants for Indigenous peoples, in their encounter with the West, is the brick wall of a deeply embedded belief and practice of Western universality. Central to the issue of universality is the dissemination of a singular world consciousness, a monoculture with a claim to one model of humanity and one model of society. This is the claim to a God’s eye view on humanity and that this perspective is appropriately located in the West.

This is an ingrained belief, an enfolded consciousness recreated through systems, institutions and processes in mainstream Canadian society. This mono-cultural existence suggests one public sphere and one conception of justice that triumphs over all others. It is to be supposed that a society built and predicated on these narcissistic beliefs would lack the frameworks by which the experiences and reality of other cultures can be justly named, described and understood because the same terms of reference for understanding Euro-centric life are not applicable to the great majority of people, including Indigenous peoples. This is the realization that diverse human communities do not share a common moral vocabulary, nor do they share a common vision of the nature of human beings as actors within the universe. In the West, this notion of universality remains simmering, unchecked, enfolded as it is, in the subconscious of the masses and recreated from the archives of knowledge and systems, rules and values of colonialism that in turn wills into being the intellectual, political, economic, cultural, and social systems and institutions of this country.

Institutionalized monoculture creates the unfounded belief that there is a consensus about society and that the status quo of Indigenous-Western relations is the “norm” in this country. This norm becomes so embedded that the danger exists of a society believing that the social inequities and dominant/subordinate relationships between human communities are authorized under the laws of nature or that they are the will of God.4 However, the legacies of dominance and social inequity, borne out of policy 3.

4.

P. McIntosh, “White Privilege: Unpacking the Invisible Knapsack” in S. Rothenburg, ed., Race, Class, and Gender in the United States: An Integrated Study (New York: St. Martin’s Press, 1998) 165 at 168.

L. Noël, Intolerance: A General Survey (Montreal; Kingston: McGill-Queens University Press, 1994).

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and legal apparatus, are human constructions. Humans create the order of society and create the laws that will govern that society. Presently, the norm of Western existence, the norm of its governance, becomes so pervasive in its immediacy, so entrenched in mass consciousness, that the foundations of its being become largely invisible to itself.5 Within this norm, minority populations such as Indigenous peoples, women, the aged, and the handicapped are imaginatively created for a caged existence and remain invisible and powerless when compared to the mythical norms established in the Western society. The danger for Indigenous peoples is that because their image is created through Western systems and institutions, this same image can also be controlled and manipulated to suit Western interests. As Indigenous peoples, we have lost our most precious of all human rights—the freedom to be ourselves. Our existence is reduced to a meaningless and marginal part of broader Canadian life to be silent and ultimately controllable. Presently, trans-cultural communication, the dialogue of nations, or simply, the conversation between equals continues to be undermined by the persistence of these interests and attitudes borne in the hype and glory of European colonialism. Continuing breaches and ruptures between Indigenous peoples and the state is in large part a result of the continuing influence of this established undercurrent of values, interests and assumptions brought to the encounter between the human communities. The rules of Western dominance we have experienced in this country are archaic and have impeded the fullest development of our humanity.

V

INDIGENOUS GAZE

Indigenous humanity along with its experience and awareness of struggle in this country now represents a “gaze” upon the Western world. This gaze projects from the memory of a people and is, in essence, the continuum of a story and a history. It is the social, political and historical consciousness about existence, and a place in the universe that is valid and imbued with purpose and hence our cultural/political claims revolve around identity and issues of knowledge and power. This is a mindful gaze informed by values, a moral structure, and a sincere interest for justice. As Chow states, “this is not the gaze of the [N]ative-as-subject, nor the gaze of the anti-imperialist critic; rather it is a simulation of the gaze that witnessed the [N]ative’s oppression prior to her becoming image.”6 Gregory Cajete has suggested that “the 5.

6.

M. Battiste & J.Y. Henderson, Protecting Indigenous Knowledge and Heritage: A Global Challenge (Saskatoon: Purich, 2000); Noël, ibid.

R. Chow, Writing Diaspora: Politics of Intervention in Contemporary Cultural Studies (Bloomington: Indiana University Press, 1993) 27 at 51.

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community is the place where the forming of the heart and face of the individual as one of the people is most fully expressed.”7 The Indigenous community is the primary expression of a natural context and environment where exists the fundamental right of personhood to be what one is meant to be. Movement within this community context allows individuals to discover all there is to discover about one’s self. This is a gaze that remembers a time before colonialism and one that reflects a belief in itself as a human community.

Currently, the situation, and very often the plight of Indigenous peoples, should act as a mirror to mainstream Canada. The conditions that Indigenous peoples find themselves in are a reflection of the governance and legal structures imposed by the dominant society. Indeed, what the mirror can teach is that it is not really about the situation of Indigenous peoples in this country, but it is about the character and honor of a nation to have created such conditions of inequity. It is about the mindset of a human community of people refusing to honor the rights of other human communities. The gaze staring out from the mirror is the mindful look of Indigenous humanity standing as it is with substantial heritage. This heritage acts as the standpoint from which Indigenous peoples gauge and view the unfolding of the Canadian state. Philosophically, there is an expectation from our children and grandchildren that we resolve these issues and to leave them a better world than the one we found.

VI

EMERGENT RULES OF ENGAGEMENT

We have in this country attempted to follow some measure of international protocol and honour among nations through treaty-making. The treaties between the First Nation and the Crown are historical models of how negotiation can happen between nations as the representations of diverse human communities. These treaties are nation-to-nation dialogues, between one human community and another, with each party supported and informed by their own autonomy and their respective political and cultural systems.

The parties negotiated the terms of treaty, and agreements to interact on a nation-to-nation basis were concluded. The treaties still stand as agreements to co-exist and they set forth certain conditions of engagement between Indigenous and European nations.

Constitutional recognition and recent Supreme Court rulings have provided some measure of guidance and vision in the pursuit of Indigenous7.

G. Cajete, Look to the Mountains (Colorado: Kivaki Press, 1994) at 164.

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Western co-existence in this country. First, the recognition and affirmation of Aboriginal and treaty rights in the Constitution Act, 1982, remind us of unfinished business in our trans-cultural affairs. Aboriginal and treaty rights in Section 35, Constitution Act, 1982, create an order of justice, and the treaty order must now be understood as the supreme law in this country.8 This recognition necessitates the definition of Aboriginal rights. As Battiste and Henderson stated, “the court, in R. v. Van der Peet (1996), requires that these rights arise before contact with Europeans and be integral to a distinctive Indigenous order. The Supreme Court acknowledged that these cultural rights arise within the system of beliefs, social practices, and ceremonies of the Aboriginal peoples.”9 In essence, Aboriginal rights must be informed by and asserted through Indigenous knowledge.

The duty to consult and the honour of the Crown are other recent legal principles articulated by the Supreme Court of Canada, and they stipulate that the Crown must act with honour and integrity and in the best interests of Aboriginal groups. With these and other recent developments, we are reminded of the need for expanded legal discourse that includes a resolution and reconciliation of the bigger unresolved issues that impact IndigenousWestern co-existence in this country. There is also the added pressure from human rights legislation and the United Nations Declaration on the Rights of Indigenous Peoples. What these legal instruments recognize is that Indigenous peoples are not the enemies of Canadian civilization, but are, and have always been, essential to its very possibility. The compelling legal task is to enable processes so that rights are justly named, described and understood.

VII

RECONCILIATION

How do we reconcile worldviews? For example, how do we reconcile the oral tradition with the writing tradition, the two embedded traditions that we confront and must reconcile? That is the fundamental problem of cultural encounters. Shifting our perspectives to recognize that the Indigenous-West encounter is about thought worlds may also remind us that frameworks or paradigms are required to reconcile these solitudes. The theory of the ethical space is one such framework and configuring ethical/moral/legal principles in cross-cultural cooperation, at the common table of the ethical space, will be a challenging and arduous task.

8.

9.

J.Y. Henderson, “Implementing the Treaty Order” in R. Grosse, J.Y. Henderson & R. Carter, eds., Continuing Poundmaker & Riel’s Quest: Presentations Made at a Conference on Aboriginal Peoples and Justice (Saskatoon: Purich, 1994) at 53.

Battiste & Henderson, supra note 5 at 212.

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In its finest form, the notion of an agreement to interact must always be preceded by the affirmation of human diversity created by philosophical and cultural differences. Since there is no God’s eye view to be claimed by any society of people, the idea of the ethical space, produced by contrasting perspectives of the world, entertains the notion of a meeting place, or initial thinking about a neutral zone between entities or cultures. The space offers a venue to step out of our allegiances, to detach from the cages of our mental worlds and assume a position where human-to-human dialogue can occur.

The ethical space offers itself as the theatre for cross-cultural conversation in pursuit of ethically engaging diversity and disperses claims to the human order. The dimension of the dialogue might seem overwhelming because it will involve and encompass issues like language, distinct histories, knowledge traditions, values, interests, and social, economic and political realities and how these impact and influence an agreement to interact.

Initially, it will require a protracted effort to create a level playing field where notions of universality are replaced by concepts such as the equality of nations. In the Canadian context, the immediate necessity is a protracted effort by the legal community to enable processes at the broader level that start the definition of Aboriginal rights. This must be done in a cooperative spirit between Indigenous peoples and Western institutions. Initially, the emphasis will be to enable, through funding and national commitment, Indigenous institutions and community to do memory work on knowledge that would inform the rights agenda. This also means enabling Indigenous Elders, knowledge keepers, in concert with Indigenous lawyers and allies, many of whom are already committed to the challenge, to articulate, assert and define Aboriginal rights. This concerted effort at nurturing the Aboriginal knowledge base will set the conditions in place for a detailed examination of how the rights must be accommodated. Only then can the full meaning of Aboriginal rights be realized. Only then will there be a level and ethical playing field in Indigenous-West jurisprudence.

The idea of an ethical space, produced by contrasting perspectives of the world, entertains the notion of “engagement.” Engagement at the ethical space triggers a dialogue that begins to set the parameters for an agreement to interact modeled on appropriate, ethical and human principles. Dialogue is concerned with providing space for exploring fields of thought and attention is given to understanding how thought functions in governing our behaviours.10 It is a way of observing, collectively, how hidden values and intentions can control our behaviour, and how unnoticed cultural differences 10. D. Bohm, On Dialogue (New York: Routledge, 1996).

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can clash without our realizing what is occurring. Attentive work on these issues has not occurred in Indigenous-West relations, nor has there been a framework that enables this discussion to happen. It is argued that the ethical space, at the field of convergence for disparate systems, can become a refuge of possibility in cross-cultural relations and the legal order of society, for the effect of shifting the status quo of an asymmetrical social order to a partnership model between world communities. The new partnership model of the ethical space, in a cooperative spirit between Indigenous peoples and Western institutions, will create new currents of thought that flow in different directions and overrun the old ways of thinking.

It is now my hope that my grandson enters law school and that by then we will have created a solid inclusive path of reconciliation based on humanity, based on respect, based on natural contexts, so that my grandson will feel proud about being a lawyer and about being an Indigenous person and an Aboriginal person in this country.

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ASSIGNMENTS

The design studio is organized in a sequence of phases, each of which has its own assignment. The individual stages align with specific content and input but also support the development of the project by scaffolding the process. Each phase contributes to the overall aim of the design studio not just linear, but by looping back and forth between them. For the assignments, this means even though they are graded, making up the final mark, they are mere stepping stones and not the only product in themselves. Primarily they are to be viewed as progress assessment [Standortbestimmung], allowing for reflection.

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Aureli, P.V., Tattara, M., Tournaire, J., van de Wijdeven, T. and Pohl, D. eds., 2013.

Dogma: 11 Projects. London: AA Publications. Project Stop City, p.11.

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INTRODUCTION

Objectives: Introduce yourself. We treat this studio as a term-long discourse. We want to kick it off by introduction.

Who are you? Where are you from, where is your family from, what shapes your values as an individual and as a professional?

Aboriginal cultures are often oral traditions where stories retain all of history. The storyteller plays an important role as a messenger and as a participant in the discussion. Knowing who is who and where everybody is situated spiritually, culturally, and physically is of great significance. It is also a moment of reflection. Who am I, what motivates me, what influences me, what are my ambitions?

Tell your story in order to develop your story. It is important to note that stories in a first nation setting are often owned just like songs, dances, and designs. Retelling the story is on a permission basis only. This extends to recordings of the story.

Deliverables: A personal introduction with supportive material as far as sharable through digital media illustrations, reference images - not just your baby pictures. This is as much about sharing as it is about listening.

Start: Tuesday, September 09, 14:00 Deadline: Tuesday, September 15, 14:00 Evaluation: A1 (individual) 10%

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Smudge box with a braid of sweetgrass, 1997.

Both taken from: Berry, S. and Brink, J., 2004. Aboriginal Cultures in Alberta: Five-Hundred Generations. Edmonton, AB: Provincial Museum of Alberta.

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ANALYSIS

Objectives: Exploring the two sites on the western edge and the eastern edge of the reserve. The analysis is based on physical, structural, social, and cultural dimensions. Use a selection of the Matrix families and terms to guide the analysis.

Deliverables: Six topical maps showing both sites each and six corresponding diagrams explaining the workings of the focused aspects. The diagram is developed as a vehicle to translate between the map and the theoretical concept of the Matrix term.

Start: Tuesday, September 15, 14:00 Deadline: Tuesday, October 20, 14:00 Evaluation: A2 (group) 15%

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Jerome S. Higgins , 1785. The manner in which sections of a township would be numbered according the the Land Ordinance of 1785, used only in parts of Ohio.

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REFERENCE

Objectives: Considering the cultural differences playing a role in this setup as we have to come to understand them, how do traditional planning strategies match up to the analysis of the local context? What makes them culturally significant or not, and how do these famed documents need to be modified, rewritten, or rejected to be relevant in the context of the studio project.

Deliverables: Diagrams, notes, sketches arranged around the relevant MX terms, and cultural markers. A written statement of 800-1200 words formulating the questions as well as a response.

The style is open, from interview to prose or narrative. Include relevant illustrations.

Start: Tuesday, September 29, 14:00 Deadline: Tueday, October 20, 14:00 Evaluation: A3 (individual) 15%

Image above: Horsewip (without lash), inscribed “King 1800.” It is perhaps the oldest preserved ethnographic artefact from the northern plains. James King, a fur trader, was murdered in Saskatchewan in 1801; his unidentified wife is said to have been Blackfoot or Scarcee. She probably made the hide and woolen trade cloth wrist strap, decorated with dyed porcupine quills, while King likely engraved the antler stock. Cat. No. HK 1301, curtesey of the Royal Ontario Museum, photo Brian Boyle. Taken from: Brownstone, A., 2015. War Paintings of the Tsuu T’ina Nation. Edmonton, Alberta: University of Alberta Press.

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PROPOSAL

Objectives: Propose a strategy to develop both sites, in the east and the west end of the Tsuut’ina Nation land. Particular attention is to be given to the boundary line between the Nationa Land and the City of Calgary or Bragg Creek, respectively.

Formulate this transition as a cultural/spiritual/social/physical applying the framework of ethical space in its possible physical representation. Utilize the diagrams developed during the Analysis phase as a translator between theoretical and physical/ geographical design.

Deliverables: Expected is a substantial contribution to the wider discourse around the various question of cross-cultural approaches to design. Experiment with developing an alternative storyline for the site and the boundary line where your proposal connects to the existing fabric outside the reserve land. Clearly formulate a position as to what cross-cultural design in a practical sense. Propose a series of functions that tie in with the location and context. The proposal includes a description of the program identifying functions and flows. Do consider phasing and temporal usage over different cycles. The visualization is open but is considered part of the strategy recognizing that they, too, in itself, represent both a cultural and social framework. Consider the use of collages, renderings, plans, sections, drawings, and sketches at appropriate scales do visualize the proposal critically and alongside alternatives, such narratives, stories, paintings, murals, practices, and so on.

Start: Tuesday, October 20, 14:00 Deadline: Thursday, December 10, 14:00 Evaluation: A4 (group) 40%

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Spread taken from: Venhuizen, H., Landry, C. and Westrenen, F.V., 2010. Game Urbanism: Manual for Cultural Spatial Planning. Amsterdam: Valiz. pp. 118-119

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REFLECTION - VLOG

Objectives: Considering the readings suggested in the course outline and course input as well as individual research, what has emerged? What are the relevant aspects of respectful cross-culture design? How to critique our own actions and perspective in a productive way? Formulate your position on the ethical space based on personal observations and work on the design proposal. The vlog documents the design process as well as the thought process and the development of a position on indigenous issues in planning and urban design specifically.

Deliverables: A 5 min. narrated video clip submitted on D2L. In an animation/stop motion/timelapse/documentary, you present the work undertaken in this studio drawing material of all assignments but with a focus on the design process. The duration is 5 min. max and should be narrated. Use the MX instances to trace your development and draw on notes and links to sketches in your physical notebook.

Start: Tuesday, December 01, 14:00 Deadline: Thursday, December 10, 14:00 Evaluation: A5 (group) 10%

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Image above: Monte Dolack, 1993. Mirage. Featuring a rainbow trout leaping through the prairie and a hunting magpie. This fanciful image graces the cover of Cowboy Trout by Paul Schullery.

Image left: Calgary Stampede Indian Village, 2018. Photo by Carol Guay.

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PORTFOLIO

Objectives: Individual portfolio of curated project material in pdf format.

Deliverables: A pdf 16 pages with commented illustrations submitted on D2L. Deadline: Thursday, December 12, 14:00 Evaluation: A6 (individual) 10%

Illustration of the Hodgson Collection tipi liner, made of two joined cowhides and measuring 330 cm x 193 cm. From left to right, the vertical columns are the deeds of Eagle Rib, Bull Head, Big Plume, Big Wolf, Big Crow, and Many Wounds. Tsuut’ina Museum and Cultural Centre.

Right: Enlarged view of the second column.

Illustration of the Burke Museum robe, painted on a buffalo hide measuring 211 cm x 211 cm.

The rectangular allotments are assigned to the deeds of Bull Head, Big Plume, Eagle Carrier, Eagle Rib, Crow Chief, Brog Crow, and Medicine. Based on a tracing of the original. Cat. No. 2-2595, Burke Museum of Natural History and Culture, University of Washington.

Illustration of the AMNH 2 tipi liner, made of two joined cowhides measuring 398 cm x 225 cm. Divided into eight allotments assigned to the deeds of Big Plume, Bull Head, Grasshopper, Eagle Rib, Crow Collar, Big Crow, Young Bull Head, and Medicine. Based on a tracing of the original. Cat. No. 50/6055, American Museum of Natural History.

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Illustration of the AMNH 1 tipi liner, made from two cowhides sewn together and measuring 235 cm x 173 cm. The exploits on the left are primarily those of Eagle Rib, painted by Fire Long Ago, and those on the right are of Bull Head, painted by Two Guns. Based on a tracing of the original. Cat. No. 50/5916, American Museum of Natural History.

APPENDIX

|84 ONLINE DELIVERY

Teaching and learning will occur in both synchronous (i.e., real-time/Zoom) and asynchronous (i.e., students complete on their own time such as discussion boards, watching videos, developing proposals etc.) contexts. This course contains both sections with individual work tasks as well as group modules that require teamwork.

This course will take place online via Desire2Learn (D2L), Zoom and Miro. Students are required to participate in the asynchronous learning tasks using the D2L learning environment / Miro and synchronous Zoom / Miro sessions. If unable to participate live due to unforeseen circumstances, inform the instructor in advance to work out an alternative participation activity (e.g., watch the recordings, submit a brief reflection, and actively contribute to the follow-up online discussion).

TECHNOLOGY REQUIREMENTS

• A computer with a supported operating system, as well as the latest security, and malware updates; • A current and updated web browser; • Webcam (built-in or external); • Microphone and speaker (built-in or external), or headset with microphone; • Current antivirus and/or firewall software enabled; • Broadband internet connection Most current laptops will have a built-in webcam, speaker and microphone. There are no requirements to purchase additional online software or tools.

COURSE LEARNING OUTCOMES Upon completion of this course, students will know and be able to: 1.

Understand their own creative process 2.

Formulate and design the creative process, both individually and collaboratively 3.

Start to develop an understanding of the unique and complex cross-culture setting of Indigenous planning in Canada in a historic context and the situation of the Tsuut’ina in particular 4.

Refine abilities to use a range of media including drawing, collage, map, modelling and communicate ideas effectively 5.

Understand the perspective of different stakeholders concerning the built environment 6.

To experiment with urban design principles 7.

Translate sustainable concepts set in a cross-culture context into a proposal in a specific urban setting 8.

Articulate a clear individual position in regards to cross-cultural Indigenous Planning in the Canadian context

MEANS OF EVALUATION Evaluation will be based on the project phases. Some of the work will be completed in groups and some individually (see below). Students will receive a common grade for work done in groups, unless it is clear to the instructors the balance of work has been unfairly distributed between team members. Class participation is a key component of the grade and will be evaluated based on attendance to class, studio, and group work. Any anticipated absence should be communicated to the teaching team as soon as possible.

A1 Introduction,

me myself and I or

how can we start a conversation. individual 10% A2 Analysis

Reading and describing the

setting using the Matrix group 15% A3 Reference

Theoretical framework - outline individual 15% A4 Proposal

Design proposal group 40% A5 Reflection

Vlog, reflection on process group 10% A6 Portfolio

Curated summary of work. individual 10%

TOTAL TOTAL

group individual

ASSESSMENT AND EVALUATION INFORMATION Attendance and Participation Expectations: Students are expected to actively participate in all activities (see schedule)

55% 45%

Aligned with Course Learning Outcome 1, 3, 5 2, 3, 4, 5 3, 5, 6, 7, 8 2, 4, 5, 6, 7, 8 1, 2, 3, 4, 5, 6, 7, 8 1, 2, 4, 8

85| Guidelines for Submitting Assignments: Assignments are due on the day of the crit, 11:59 and are to be submitted via D2L in a dedicated dropbox folder either individually or group folder, one submission per group only. Submission in PDF format only, no larger than 20 mb per file. All assignment, except A6 portfolio, are further to be presented online in a dedicated synchronous session, see schedule.

Final Examinations: Assignments are due on the day of the crit, 11:59. There is no Final Examination. However there is a Final Crit with guest critics. This is the opportunity to present the complete work and demonstrate how the assignments A1-5 build on one another.

Expectations for Writing (https://www.ucalgary.ca/pubs/calendar/current/e-2.html):

Criteria that must be met to pass: • In order to pass the course, a passing grade in each assignment is required.

• The combined assignments make up the final course grade.

GRADING SCALE Grade Grade Point Value 4-Point Range Percent Description A+ 4.00 4.00 95-100 Outstanding - evaluated by instructor A 4.00 3.85-4.00 90-94.99 Excellent - superior performance showing comprehensive understanding A- 3.70 3.50-3.84 85-89.99 Very good performance B+ 3.30 3.15-3.49 80-84.99 Good performance B 3.00 2.85-3.14 75-79.99 Satisfactory performance B- 2.70 2.50-2.84 70-74.99 Minimum pass for students in the Faculty of Graduate Studies C+ 2.30 2.15-2.49 65-69.99 All final grades below B- are indicative of failure at the graduate level C 2.00 1.85-2.14 60-64.99 C- 1.70 1.50-1.84 55-59.99 D+ 1.30 1.15-1.49 50-54.99 D 1.00 0.50-1.14 45-49.99 F 0.00 0-0.49 0-44.99 A student who receives a “C+” or lower in any one course will be required to withdraw regardless of their grade point average (GPA) unless the program recommends otherwise. If the program permits the student to retake a failed course, the second grade will replace the initial grade in the calculation of the GPA, and both grades will appear on the transcript.

MEDIA AND RECORDING IN LEARNING ENVIRONMENTS University Calendar: https://www.ucalgary.ca/pubs/calendar/current/e-6.html. Recording of lectures (other than audio recordings that are pre-arranged as part of an authorized accommodation) is not permitted.

Students may not record any portion of a lecture, class discussion or course-related learning activity without the prior and explicit written permission of the course instructor or authorization from Student Accessibility Services. For any other use, whether by duplication, transcription, publication, sale or transfer of recordings, written approval must be obtained from the instructor for the specific use proposed. Any use other than that described above constitutes academic misconduct and may result in suspension or expulsion. The instructor may use media recordings to capture the delivery of a lecture. The instructor will notify all students and guests in the class that the event is being recorded. If a student or guest wants to take steps to protect privacy, and does not want to be recorded, the instructor will provide the individual (s) with an alternative means of participating and asking questions (e.g., passing written notes with questions). Students cannot be penalized for choosing not to be recorded in situations where participation is part of the course. Students must be offered other ways of earning participation credit that do not involve recording. Any videorecording would be intended to only capture the instructor and the front of the classroom. Students/other participants would not necessarily be visible on video recordings.

GUIDELINES FOR ZOOM SESSIONS Zoom is a video conferencing program that will allow us to meet at specific times for a “live” video conference, so that we can have the opportunity to meet each other virtually and discuss relevant course topics as a learning community.

To help ensure Zoom sessions are private, do not share the Zoom link or password with others, or on any social media platforms.

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

Late Assignments: Late submission of work is not acceptable; grades will be deducted for work submitted later than the deadline specified in the assignment brief or as discussed in class. One grade will be deducted per late day for example an A will be downgraded to A-.

Zoom links and passwords are only intended for students registered in the course. Zoom recordings and materials presented in Zoom, including any teaching materials, must not be shared, distributed or published without the instructor’s permission.

The use of video conferencing programs relies on participants to act ethically, honestly and with integrity; and in accordance with the principles of fairness, good faith, and respect (as per the Code of Conduct). When entering Zoom or other video conferencing sessions (such as MS Teams), you play a role in helping create an effective, safe and respectful learning environment. Please be mindful of how your behaviour in these sessions may affect others. Participants are required to use names officially associated with their UCID (legal or preferred names listed in the Student Centre) when engaging in these activities. Instructors/moderators can remove those whose names do not appear on class rosters. Non-compliance may be investigated under relevant University of Calgary conduct policies (e.g Student Non-Academic Misconduct Policy). If participants have difficulties complying with this requirement, they should email the instructor of the class explaining why, so the instructor may consider whether to grant an exception, and on what terms. For more information on how to get the most out of your zoom sessions visit: https://elearn.ucalgary.ca/guidelines-forzoom/ If you are unable to attend a Zoom session, please contact your instructor in advance to arrange an alternative activity for the missed session (e.g., to review the recorded session). Please be prepared, as best as you are able, to join class in a quiet space that will allow you to be fully present and engaged in Zoom sessions. Students will be advised by their instructor when they are expected to turn on their webcam (for group work, presentations, etc.).

The instructor may record online Zoom class sessions for the purposes of supporting student learning in this class – such as making the recording available for review of the session or for students who miss a session. Students will be advised before the instructor initiates a recording of a Zoom session. These recordings will be used to support student learning only and will not be shared or used for any other purpose.

UNIVERSITY OF CALGARY POLICIES AND SUPPORTS COVID-19 PROCEDURE FOR SICK STUDENTS: https://ucalgary.ca/risk/sites/default/files/Covid-19%20Folder/ COVID-19-Procedure-for-Sick-Students.pdf ACADEMIC ACCOMMODATION It is the student’s responsibility to request academic accommodations according to the University policies and procedures listed below. The Student Accommodations policy is available at https://ucalgary.ca/student-services/access/prospective-students/ academic-accommodations.

Students needing an accommodation based on disability or medical concerns should contact Student Accessibility Services (SAS) in accordance with the Procedure for Accommodations for Students with Disabilities (https://www.ucalgary.ca/policies/files/ policies/procedure-for-accommodations-for-students-with-disabilities.pdf ). Students who require an accommodation in relation to their coursework based on a protected ground other than Disability should communicate this need in writing to their Instructor.

SAS will process the request and issue letters of accommodation to instructors. For additional information on support services and accommodations for students with disabilities, visit www.ucalgary.ca/access/ .

ACADEMIC MISCONDUCT Academic Misconduct refers to student behavior which compromises proper assessment of a student’s academic activities and includes: cheating; fabrication; falsification; plagiarism; unauthorized assistance; failure to comply with an instructor’s expectations regarding conduct required of students completing academic assessments in their courses; and failure to comply with exam regulations applied by the Registrar.

For information on the Student Academic Misconduct Policy and Procedure please visit: https://ucalgary.ca/policies/files/policies/student-academic-misconduct-policy.pdf https://ucalgary.ca/policies/files/policies/student-academic-misconduct-procedure.pdf Additional information is available on the Academic Integrity Website at https://ucalgary.ca/student-services/student-success/ learning/academic-integrity.

COPYRIGHT LEGISLATION: All students are required to read the University of Calgary policy on Acceptable Use of Material Protected by Copyright (www.ucalgary.ca/policies/files/policies/acceptable-use-of-material-protected-by-copyright.pdf) and requirements of the copyright act (https://laws-lois.justice.gc.ca/eng/acts/C-42/index.html) to ensure they are aware of the consequences of unauthorised sharing of course materials (including instructor notes, electronic versions of textbooks etc.). Students who use material protected by copyright in violation of this policy may be disciplined under the Non-Academic Misconduct Policy (https://www.ucalgary.ca/pubs/calendar/ current/k.html).

INSTRUCTOR INTELLECTUAL PROPERTY Course materials created by instructors (including presentations and posted notes, labs, case studies, assignments and exams)

87| remain the intellectual property of the instructor. These materials may NOT be reproduced, redistributed or copied without the explicit consent of the instructor. The posting of course materials to third party websites such as note-sharing sites without permission is prohibited. Sharing of extracts of these course materials with other students enrolled in the course at the same time may be allowed under fair dealing.

SEXUAL VIOLENCE POLICY The University recognizes that all members of the University Community should be able to learn, work, teach and live in an environment where they are free from harassment, discrimination, and violence. The University of Calgary’s sexual violence policy guides us in how we respond to incidents of sexual violence, including supports available to those who have experienced or witnessed sexual violence, or those who are alleged to have committed sexual violence. It provides clear response procedures and timelines, defines complex concepts, and addresses incidents that occur off-campus in certain circumstances. Please see the policy available at https://www.ucalgary.ca/policies/files/policies/sexual-violence-policy.pdf UNIVERSITY STUDENT APPEALS OFFICE: If a student has a concern about the course, academic matter, or a grade that they have been assigned, they must first communicate this concern with the instructor. If the concern cannot be resolved with the instructor, the student can proceed with an academic appeal, which normally begins with the Faculty. https://www.ucalgary. ca/secretariat/student-appeals OTHER IMPORTANT INFORMATION Please visit the Registrar’s website at: https://www.ucalgary.ca/registrar/registration/course-outlines for additional important information on the following: • Wellness and Mental Health Resources • Student Success • Student Ombuds Office • Student Union (SU) Information • Graduate Students’ Association (GSA) Information • Emergency Evacuation/Assembly Points • Safewalk

EVDP 616 B01 | Fall 2020 University of Calgary | School of Architecture, Planning and Landscape

FREEDOM OF INFORMATION AND PROTECTION OF PRIVACY Student information will be collected in accordance with typical (or usual) classroom practice. Students’ assignments will be accessible only by the authorized course faculty. Private information related to the individual student is treated with the utmost regard by the faculty at the University of Calgary.

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Beaver Collar, Sarcee on Travois with wife and daughter walking. Image taken from Elofson, W.M. and Feldberg, J., 1990. The Sarcee Elders. Calgary: Consolidated Communications. p. 31.