Truth and Reconciliation

Ziibiing

John H. Daniels Faculty of Architecture

Landmark

Subheadline

The Ziibiing space includes a central pavilion, amphitheatre and plantings of medicinal trees and shrubs

The 91�Թ� commemorated the official opening of Ziibiing, an Indigenous landscape project that uses architecture, horticulture and storytelling to honour Indigenous cultures and provide a space for community members to gather, learn and host ceremonies on the St. George campus.

The opening celebration for Ziibiing, held Monday Sept. 23, included a traditional Elder’s opening, a welcome song and the burning of a sacred fire – the first fire to be lit in Ziibiing’s pavilion and one of several Indigenous ceremonial practices that are welcome on all three 91�Թ� campuses.

Here’s how the event unfolded through the lens of 91�Թ� photographers:

(photo by Polina Teif)

Michael White, director of First Nations House, tends to the sacred fire in the Ziibiing pavilion as Jenny Blackbird, resource centre and programs co-ordinator at First Nations House, looks on.

Ceremonial fires, smudging and pipe ceremonies are among the important Indigenous practices that take place on 91�Թ�’s three campuses.

(photo by Polina Teif)

Blackbird performs a traditional song to welcome 91�Թ� community members to the celebration.

(photo by Polina Teif)

The vision for Ziibiing was developed by an Indigenous Advisory Committee in collaboration with the Indigenous Design Studio at Brook McIlroy, who in turn consulted with Indigenous students, faculty, staff, the Council of Indigenous Initiatives Elders' Circle and representatives of local First Nations.

The project was born out of Answering the Call: Wecheehetowin, the final report of the Steering Committee for the 91�Թ� Response to the Truth and Reconciliation Commission of Canada, which outlined the need for dedicated Indigenous spaces on campus.

From left: James Bird and Shannon Simpson (photos by Polina Teif)(photo by Polina Teif)

Several members of the 91�Թ� community spoke at the event.

“Our voices, traditions and histories are woven into the fabric of this new landscape, sending a clear signal that we are seen, that we matter and that we belong,” said Shannon Simpson, senior director of the Office of Indigenous Initiatives and a member of the Mississaugas of Alderville First Nation, in her remarks at the ceremony.

(photo by Polina Teif)

Ziibiing is named for the Anishinaabemowin word for “river,” a reference to the Taddle Creek waterway that once flowed through the area and served as a gathering place for Indigenous Peoples.

It’s an example of how Indigenous design and Western architectural disciplines can come together to assist in placemaking, according to James Bird, a Knowledge Keeper from the Nehiyawak and Dene Nation and PhD candidate in the John H. Daniels Faculty of Architecture, Landscape, and Design.

“In the practice of architecture, there are ways one can approach the creation of space and its activation through design," said Bird. “This alternative viewpoint assigns agency to the metaphysical aspects that exist within Indigenous cultures and in turn allows metaphysical relationships to be made into physical form.”

(photo by Polina Teif)

In her remarks to the event’s attendees, Kelly Hannah-Moffat, 91�Թ�’s vice-president, people strategy, equity and culture, said that, in addition to serving a vital role as a teaching and ceremonial space for Indigenous students, employees and Elders, Ziibiing will encourage the entire 91�Թ� community to “find innovative ways to Indigenize this institution.”

She noted the space has already hosted a recent land-based learning workshop that invited members of the 91�Թ� community to deepen their understanding of Indigenous world views, teachings and connections to the land. The workshop was organized by the Office of Indigenous Initiatives, with future sessions scheduled for Oct. 22 and Nov. 19.

(photo by Polina Teif)

The Ziibiing pavilion is supported by 13 columns that symbolize the 13 moons of the year. They circle a fire pit where ceremonial fires may be lit and maintained by Indigenous firekeepers.

(photo by David Lee)

The creation of Ziibiing took place alongside the Landmark Project, which aimed to revitalize the historic core of the St. George campus.

Scott Mabury, 91�Թ�’s vice-president, operations and real estate partnerships, said 91�Թ� community members have already embraced Ziibiing, as well as the other new spaces, as evidenced by their increased use of the reimagined landscapes.

“We didn’t know what we didn’t have before,” he said.

A lifelong advocate for Indigenous Peoples, Wilton Littlechild receives 91�Թ� honorary degree

Christopher.Sorensen — Thu, 06 Jun 2024 20:04:17 +0000

A lifelong advocate for Indigenous Peoples, Wilton Littlechild receives 91�Թ� honorary degree Christopher.Sorensen Thu, 06/06/2024 - 16:04

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(photo by Steve Frost)

Scott Anderson

Topic

Faculty of Kinesiology & Physical Education

Convocation 2024

Faculty of Information

Honorary Degree

As a youth, Wilton Littlechild, like so many Indigenous children, was removed from his home and sent to a nearby residential school. Since then, he has devoted much of his life to helping others overcome the legacy of this experience and promoting respect and justice for Indigenous Peoples in Canada and around the world.

Today, in recognition of his inspirational and transformative advocacy for Indigenous rights and human rights, Littlechild will receive a Doctor of Laws, honoris causa, from the 91�Թ�.

Born in Hobbema, Alta. (now Maskwacis) in 1944, Littlechild was initially raised by his grandparents in the Ermineskin Cree Nation and taught the traditional ways of the Cree people. At the age of six, he was taken from his family and placed at a nearby residential school; he later attended others. In an interview with Cultural Survival, he recalled the physical abuse he experienced at the schools and the trauma of being separated from family.

“Your family bond, if not broken, is really stretched to the limit,” he said.

At school, he wasn’t allowed to speak his own language or practise his own culture. “They were outlawed completely,” he said. Nor was he permitted to see his siblings, even though they attended the same school.

To escape this grim reality, he started jogging – several kilometres around the school compound – every night. “I didn’t know why I was doing it and often times I’d break down and cry, but after I finished the run, I would feel better,” he said at an event last year at 91�Թ�’s Faculty of Kinesiology & Physical Education. “Sport became my escape and my salvation … it gave me an opportunity to go to university and play, to compete and travel the world.”

(photo by Steve Frost)

Littlechild came to believe so strongly in the power of sport for personal advancement that he founded and coached the first all-Indigenous junior hockey team in Alberta, and helped establish the North American Indigenous Games and, later, the World Indigenous Games. “Finding that balance between looking after your physical health and your mental health, and being proud of who you are culturally, provides a wholesome foundation for life,” he said.

Littlechild excelled at hockey, swimming and baseball. At the University of Alberta, he swam competitively and played on the hockey team, graduating with a bachelor’s degree in physical education in 1967. He went on to get a master’s in the subject and then enrolled at law school, becoming the first status Indian from Alberta ever to earn a degree in law in 1976.

After graduating, Littlechild established a law practice on Ermineskin reserve and in 1977 was invited to be part of the Indigenous delegation that contributed to the writing of the UN Declaration on the Rights of Indigenous Peoples.

That experience marked the beginning of a lifetime of advocacy for Indigenous rights in Canada and around the world. In 1981, he appeared before British courts to make a case against patriating the Canadian constitution until it included guarantees of Indigenous rights.

He decided to run for federal office, and in 1988 was elected as a Progressive Conservative in the riding of Wetaskiwin, Alta, becoming the first MP ever to hold Treaty Indian status. Years later, in Saskatchewan, he chaired a commission to investigate and make recommendations about the treatment of First Nations and Métis people by that province’s police and justice system. Its final report, issued in 2004, made more than 100 recommendations to address systemic racism against Indigenous people.

Not long after, Littlechild was named a commissioner of the Truth and Reconciliation Commission of Canada. Its final report, released in 2015, argued that the residential school program had resulted in cultural genocide. It made 94 Calls to Action. At the time, he told Cultural Survival that he saw the role as “a once-in-a-lifetime opportunity to contribute to building a better Canada – one that is inclusive of everyone.”

In the Cree language, “reconciliation” is called Miyowahkotowin, which translates as “having good relations.” Sometimes, Littlechild said in the same interview, that means letting go of a bad experience and practising forgiveness. “There needs to be the truth, an apology, forgiveness and a sense of justice. Then we can talk about true reconciliation.”

For his advocacy for Indigenous rights and the advancement of Indigenous peoples, Littlechild has received numerous awards. He was made a member of the Order of Canada in 1998 and was promoted to companion in 2023. He received the Queen Elizabeth II Diamond Jubilee Medal and an Indspire Award for law and justice. In 2018, he was inducted into Canada’s Sports Hall of Fame.

‘We belong here’: Indigenous beaded stole to be introduced at 91�Թ�’s spring convocation ceremonies

mattimar — Thu, 30 May 2024 14:18:50 +0000

‘We belong here’: Indigenous beaded stole to be introduced at 91�Թ�’s spring convocation ceremonies

mattimar Thu, 05/30/2024 - 10:18

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An Indigenous stole, created by artist Katie Longboat and inspired by nature around campus, will be introduced to this spring’s 91�Թ� convocation ceremonies as a symbol of the university’s enduring partnership with Indigenous Peoples (photo by Polina Teif)

Mariam Matti

Topic

Convocation 2024

Convocation Hall

Artist Katie Longboat hopes the beadwork she created for an Indigenous stole to be worn during the 91�Թ�’s convocation ceremonies sparks a conversation about reconciliation within the education system.

The stole will be unveiled on June 3 – worn by the Eagle Feather Bearer who leads the chancellor’s procession into Convocation Hall.

The incorporation of the Eagle Feather, Eagle Feather Bearer and beaded stole into 91�Թ�’s official convocation ceremonies symbolizes the university’s enduring partnership with Indigenous Peoples and grew out of a recent review of 91�Թ�’s convocation.

Katie Longboat (photo by Polina Teif)

“I think actions like this – incorporating beadwork on a stole and including Indigenous culture and arts – highlight the diversity of First Nations, Métis and Inuit people, and says, ‘Yes, we belong here. I belong here and have a space in post-secondary education,’” says Longboat, a Mohawk and Cree bead artist and educator based in Toronto.

“I hope the message cycles down to the younger generations – the youth who are now entering post-secondary education – and they can feel that they have a place here, too.”

Originally from Six Nations of the Grand River, Longboat began beading when she was 14 years old in an effort to connect with her community. Her design for the stole was inspired by the nature she saw when she walked around the university.

“Some of the elements include oak leaves, acorns – there are pine needles all around the beaded piece,” she says. “The central flower, blue poppy flower and then the trillium flower at the top. There’s a beaver at the bottom of the beadwork, which is representative of the 91�Թ� symbols.

“Another element in the beadwork is the waterways. If you look closely, there are what look like streams flowing from the top to the bottom of the work and that represents the waterways in Toronto that are connected to the area.”

The stole's design was inspired by the nature Longboat observed at 91�Թ� (photo by Polina Teif)

Shannon Simpson, senior director of the Office of Indigenous Initiatives, met with Indigenous leaders from the three campuses to discuss potential themes for the stole. 91�Թ�’s Council of Indigenous Initiatives was also involved in the process.

“We wanted something that represents all three campuses and something that signifies the land 91�Թ� sits on,” Simpson says. “[But] we didn’t want to get in the way of the creative process.”

Shannon Simpson (photo by Johnny Guatto)

Using two different techniques, Longboat created two separate pieces for convocation – the beadwork for the stole and a beaded stem to hold the Eagle Feather. She used flat-stitch beading for the stole and peyote-stitch bead weaving for the stem of the feather.

In 2017, the Steering Committee for the 91�Թ� Response to the Truth and Reconciliation Commission of Canada released its final report, Wecheehetowin. It called on the university to act in six key areas to engage in the ongoing process of reconciliation. A Convocation Advisory Review Committee was subsequently formed with a mandate that included reviewing ceremony elements with a goal to preserve 91�Թ�’s traditions while incorporating Indigenous cultures.

Simpson emphasizes the importance of inclusion and notes that Indigenous students previously felt under-represented.

“I think for a lot of our students, many of them have said they’re the first person in their family to attend a post-secondary institution, or that they feel like they’re the only Indigenous student in many of their classes,” she says.

“By the time they get their degree, they had a lot of firsts in their journey. To see these elements in their convocation, to see the recognition – I think that makes them feel like Indigenous students matter at 91�Թ� and that their experience has been valued.”

Originally from Six Nations of the Grand River, Longboat began beading when she was 14 years old (photo by Polina Teif)

Simpson says she is excited to have Longboat’s work featured in 91�Թ�’s convocation ceremonies.

“Katie does beautiful work and she’s a member of one of our host nations,” she says. “So, that was really important to us as well – to have someone from one of our local communities really be involved in this way.”

The addition of the beaded stole, Eagle Feather and Eagle Feather Bearer are among several initiatives that seek to make convocation more inclusive for Indigenous students. Others include a land acknowledgment and a protocol where Indigenous graduands can choose to wear traditional regalia with academic hood in lieu of an academic gown to their ceremonies.

Simpson says the university’s journey to reconciliation with Indigenous Peoples still requires much work and relationship-building – but that the recent changes are steps in the right direction.

Longboat, meanwhile, hopes the stole’s wearers feel a sense of pride and that Indigenous students receive its intended message: “We belong here.”

91�Թ� astronomers and Kâpapâmahchakwêw – Wandering Spirit School collaborate on science programming for Indigenous students

rahul.kalvapalle — Tue, 14 May 2024 18:23:37 +0000

91�Թ� astronomers and Kâpapâmahchakwêw – Wandering Spirit School collaborate on science programming for Indigenous students

rahul.kalvapalle Tue, 05/14/2024 - 14:23

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Students, teachers and caregivers from Kâpapâmahchakwêw – Wandering Spirit School gather with 91�Թ� astronomers to watch the April 8 total solar eclipse at Chiefswood Park on Six Nations of the Grand River (photo by Suresh Sivanandam)

Michael Pereira

Topic

Dunlap Institute for Astronomy & Astrophysics

Astronomy & Astrophysics

Faculty of Arts & Science

Subheadline

The groundwork is currently being laid for a coding club and mentoring programs, among other initiatives

A group of astronomers from the 91�Թ� and students, teachers and caregivers from Toronto’s Kâpapâmahchakwêw – Wandering Spirit School recently shared a once-in-a-lifetime experience: witnessing a total solar eclipse.

The April 8 gathering, which took place in Chiefswood Park on Six Nations of the Grand River, saw the astronomers bring telescopes with solar filters that allowed viewers to observe sunspots and watch as the moon slowly eclipsed the sun. The event also served as a forum for young learners and community members to share traditional knowledge and ask plenty of questions.

It was one of many engagements planned as part of a partnership between 91�Թ�’s Dunlap Institute for Astronomy & Astrophysics and the Kâpapâmahchakwêw – Wandering Spirit School, which was founded in 1977 and gives students from kindergarten to Grade 12 the opportunity to learn about Anishinaabe cultural traditions.

Totality at Chiefswood Park (photo by Kara Manovich)

In the future, there are also plans for a coding club, mentoring and tutoring programs, and training for teachers.

“Kâpapâmahchakwêw – Wandering Spirit School is grateful for the growing partnership with Dunlap because it provides an opportunity to practise reciprocity in knowledge sharing,” said Elise Twyford, the school’s principal. “The students and community learned about – and experienced – astrophysics and astronomy, and also had the opportunity to build their skills in sharing traditional knowledge and world views.

“I appreciate the care and thoughtfulness of the Dunlap and 91�Թ� team in collaborating with Kâpapâmahchakwêw students as partners in learning.”

The roots of the partnership stretch back to 2022 when Emma Stromberg, Indigenous partnership adviser at the Faculty of Arts & Science, and Associate Professor Susan Hill, director of the Centre for Indigenous Studies, approached Dunlap with an opportunity to work with teachers and students from Kâpapâmahchakwêw.

A close-up photo of the moon totally eclipsing the sun on April 8 above Chiefswood Park (photo by Suresh Sivanandam)

“We wanted to see if we could match up the needs and interests of the school to resources at 91�Թ�, to build something that can be sustained,” Stromberg says. “Consistent with 91�Թ�’s commitments to reconciliation, it is incumbent on all of us to think of ways to redress, in small and big ways, the impacts of settler colonialism and push resources into the community wherever possible.”

Some 20 members of the Dunlap community have since volunteered to help, with many of them recently participating in a workshop with John Croutch from the Office of Indigenous Initiatives to learn about the continued impacts of settler colonialism and what it means to be an ally to Indigenous Peoples.

The 91�Թ� astronomers said the opportunity to share a total solar eclipse was a memorable moment for everyone involved.

“You could hear lots of kids screaming in excitement and people gasping in awe at seeing totality,” said Associate Professor Suresh Sivanandam, interim director of the Dunlap Institute for Astronomy & Astrophysics in the Faculty of Arts & Science. “When I walked out of there, I thought, ‘These are the moments in my job where I feel completely fulfilled because I helped other people experience the joy of astronomy.’”

Students recreate the total solar eclipse with paint and pastels on black paper (photo by Emma Stromberg)

Professor Roberto Abraham, chair of the faculty’s David A. Dunlap department of astronomy and astrophysics, said he was the same age as some of the students when he first saw a total solar eclipse.

“It was magic,” he said. “Once you see a total solar eclipse, you won’t be the same person afterwards.”

Earlier this year, Sivanandam and Abraham visited the school to meet students, teachers and staff and hear about how astronomers at 91�Թ� can best support them.

For Twyford, the relationship with 91�Թ� immerses Kâpapâmahchakwêw students in the fields of astronomy and astrophysics in ways that wouldn’t be possible in the classroom.

“I know that many students now see the wonder and possibility of these sciences and are even more motivated to continue their learning,” Twyford said. “It also helps to complement the traditional and cultural.”

More than 10,000 91�Թ� community members take part in Indigenous cultural competency training

Christopher.Sorensen — Fri, 12 Apr 2024 21:05:10 +0000

More than 10,000 91�Թ� community members take part in Indigenous cultural competency training

Christopher.Sorensen Fri, 04/12/2024 - 17:05

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John Croutch, Indigenous training co-ordinator and a member of Wiikwemkoong Unceded First Nation, says he hopes participants walk away from his sessions with a greater understanding of the impacts of settler colonialism and its focus on the erasure of Indigenous Peoples (photo by Johnny Guatto)

Topic

Subheadline

In response to high demand, the Office of Indigenous Initiatives at 91�Թ� has hired a second training co-ordinator to deliver four-part learning series

The 91�Թ�’s Office of Indigenous Initiatives has hit a milestone in its educational efforts: providing Indigenous cultural competency training to more than 10,000 students, staff, faculty and librarians across the university.

John Croutch, Indigenous training co-ordinator and a member of Wiikwemkoong Unceded First Nation, leads the four-part learning series, which explores Canada’s hidden history of Indigenous-settler relations, the impact of state decisions and policies, the role of land acknowledgments, and the nature of allyship.

“Reconciliation is about building a relationship between Indigenous Peoples and non-Indigenous Peoples so that we can see that we are not so different,” says Croutch, who joined the Office of Indigenous Initiatives in 2018.

“As you start to build those relationships, you start to feel more comfortable around Indigenous Peoples because you know what we've been through.”

Given high demand for the sessions, the Office of Indigenous Initiatives recently hired a second Indigenous training co-ordinator, Andrea Johns, to support the delivery of programming and create more opportunities for engagement.

Croutch says he hopes participants walk away from his sessions with a greater understanding of the impacts of settler colonialism and its focus on the erasure of Indigenous Peoples.

“I hope it will help them understand some of the socioeconomic conditions that Indigenous Peoples live with and the fact that we were segregated in schools, hospitals and on reserves … in the past, the average Canadian could never build a relationship with us,” he says. “But that’s beginning to change.”

While the training sessions touch on uncomfortable truths that can be difficult for many Canadians to hear, Croutch’s expansive knowledge, strong facilitation skills and willingness to share lived experiences allow him to connect deeply with learners.

“John is a talented trainer who is able to deliver complex and challenging content in a way that informs the participant without placing blame and offers solutions and a path forward in reconciliation efforts,” says Shannon Simpson, senior director of the Office of Indigenous Initiatives. “He has been able to reach community members who may not otherwise have considered this important and, in doing so, has shifted views and opinions.”

Participants’ feedback echo these sentiments. They describe Croutch as “a deeply engaged and passionate expert” who “challenges us with uncomfortable truths in a way that inspires further reflection and learning.”

Another participant described the sessions as “the history lesson we should have gotten in school.”

While Croutch says he still encounters some individuals who want to debate the history or challenge his teachings, he’s seen a shift in how people react to the training over the years.

“I have noticed a definite upswing in awareness and less resistance than I did in 2019,” he says. “I believe that the university is doing much more to facilitate that awareness of Indigenous presence and futurity … for example, Indigenous land acknowledgments, the accommodation of smudging, the Ziibiing landscape project, the Maanjiwe nendamowinan building at the Mississauga campus, Feather Bearers at convocation, and the Indigenous Tuition Initiative to name a few.

“There is also less resistance to the trainings, I believe, because as more people train, the resisters are beginning to become the outliers.”

Joe’s Basketball Diaries Season 2, Ep. 2: Sport and Reconciliation

Christopher.Sorensen — Wed, 13 Dec 2023 15:34:53 +0000

Joe’s Basketball Diaries Season 2, Ep. 2: Sport and Reconciliation Christopher.Sorensen Wed, 12/13/2023 - 10:34

Topic

City & Culture

Joe's Basketball Diaries

Sports

In the second episode of Season Two of Joe’s Basketball Diaries, host Joseph Wong sits down with retired Canadian basketball player Michael Linklater to reflect on his career and the impact basketball has had on his life.

A member of Thunderchild First Nation, part of Treaty 6 Territory, Linklater has become an advocate in the Truth and Reconciliation process in Canada and a role model for Indigenous youth.

“I think the first time I got asked to speak in front of an audience, to my peers, I was 16 years old,” says Linklater, who played with the Saskatchewan Rattlers in the Canadian Elite Basketball League (and went out on top after his team won the inaugural championship following his final game of professional basketball in 2019).

“I was tasked with the responsibility of being a role model. It wasn’t something I had asked for, but it was something I took very seriously.”

The conversation between Linklater and Wong – 91�Թ�’s vice-president, international and a professor in the department of political science and the Munk School of Global Affairs & Public Policy in the Faculty of Arts & Science – also explores the intersection of sports and reconciliation.

Linklater was named an ambassador for Nike N7, the company’s program to get kids in First Nations communities in North America more involved in sports, and was invited to the White House for the first ever Native American Heritage Month reception in 2022.

“I wouldn’t call it pressure …,” he says, “but there is a responsibility for me in terms of respecting and honouring my ancestors who were here before me and what they went through in order for me to be here today.”

Watch Joe’s Basketball Diaries S2, Ep. 2

Acknowledging the land: Showcasing Indigenous artists, voices and experiences

lanthierj — Tue, 12 Dec 2023 19:54:37 +0000

Acknowledging the land: Showcasing Indigenous artists, voices and experiences

lanthierj Tue, 12/12/2023 - 14:54

Cutline

Chancellor Rose Patten looks at the new art pieces inside 91�Թ�’s Simcoe Hall (all photos by Polina Teif)

Mariam Matti

Topic

City & Culture

UTogether

Office of the President

Art Museum

President Meric Gertler

Subheadline

'This is an incredible example of prioritizing Indigenous space while showcasing Indigenous excellence and resiliency'

A new art installation inside the 91�Թ�’s Simcoe Hall is shining a spotlight on some of Canada’s most respected Indigenous artists while giving the community an opportunity to reimagine the concept of public space.

The exhibition, acknowledging the land, honours Indigenous continuity, resilience and self-determination. The long-term installation occupies space previously reserved for paintings of 91�Թ� leaders who have shaped the university over its 196-year history – a gesture acknowledging the importance of making space for Indigenous voices and presence.

Artist Katherine Takpannie's work is featured in a new art installation at 91�Թ�’s Simcoe Hall (photo by Polina Teif)

Artist Katherine Takpannie said her mother – a residential school survivor who was born in Apex Hill, Nvt., before being taken away at age six – was in tears when she learned her daughter’s work would be featured at the exhibit.

“It was impactful for her because her life and what happened to Indigenous Peoples has been swept under the rug for so long,” said Takpannie, who was born in Montreal.

Artist Katherine Takpannie's portrait titled All Eyes on Mik’Ma’Ki (Ma Myriah) is displayed (photo by Polina Teif)

Takpannie’s portrait is of Inuk/L’nu/Scottish grassroots activist Ma Myriah Peace. It recognizes Peace’s frontline work in support of Mi’Kmaq fishers’ rights and pays homage to her role as a determined and dedicated community organizer.

Other artists whose work is featured include: Rebecca Belmore, Catherine Blackburn, Lori Blondeau, Dana Claxton, Caroline Monnet and Laakkuluk Williamson Bathory with Jamie Griffiths.

Under the leadership of the President’s Office, and through wide-ranging conversations with Indigenous artists, curators, faculty members and staff, the installation was produced by the Art Museum with the generous support of 91�Թ�’s Office of Indigenous Initiatives.

“It was an honour to support this exhibit and see the reimagining of the walls of Simcoe Hall come to life,” said Shannon Simpson, senior director of the Office of Indigenous Initiatives.

“This is an incredible example of prioritizing Indigenous space while showcasing Indigenous excellence and resiliency.”

Those who wish to view the artwork at Simcoe Hall can register for a guided visit through Eventbrite. While the Dec. 13 visit is already fully booked, there are visits scheduled for Jan. 10 and Feb. 14 at 3:30 p.m. Those who can’t make the listed dates can contact Melody Lu, operations assistant at 91�Թ�’s Art Museum (mel.lu@utoronto.ca) to plan group tours.

A launch to celebrate the exhibit was recently held inside 91�Թ�’s Governing Council chambers.

Artist Dana Claxton’s portrait titled Headdress is displayed (photo by Polina Teif)

91�Թ� President Meric Gertler said the portraits invite the public to “hear voices of courage, resilience and solidarity that for so long have been ignored or silenced.”

He added that the installation is among several actions taken by 91�Թ� in response to Wecheehetowin, the final report of the Steering Committee for the 91�Թ�’s Response to the Truth and Reconciliation Committee of Canada, and will serve as a reminder to the university community that the work of reconciliation is ongoing and must remain a priority.

Barbara Fischer, executive director and chief curator of the Art Museum at 91�Թ�, said the discussions around the role of traditional leadership portraits in public-facing spaces inside Simcoe Hall began years ago, but the “clincher came in 2020.”

“There were rising questions about public art and monuments prompted by the Black Lives Matter movement – why are there permanent monuments which tell of histories that exclude others? It was such an intensive time to rethink public space at every level, and it continues to be vitally important today” said Fischer, who is an associate professor, teaching stream, at the John H. Daniels Faculty of Architecture, Landscape, and Design.

Barbara Fischer is the executive director and chief curator of the Art Museum at 91�Թ� (photo by Polina Teif)

She added that wide-ranging conversations with Indigenous artists, curators, faculty members and staff led to the installation becoming a reality.

“The voices of Indigenous artists are critical to confronting colonial history and relations with the land; their works attest to the amazing flourishing of Indigenous art and artists all across the country,” she said.

“We are super proud that the artists agreed to be presented in this context with their works.”

Rose Patten, 91�Թ�’s chancellor, said she continues to be in awe of the artwork in the exhibit.

“Let me add my thanks to the artists represented in it and to the staff responsible for all of this,” she told those gathered at the launch. “You have made a very impactful contribution to our academic mission as an institution dedicated to inclusive excellence.”

Artist Catherine Blackburn stands in front of her portrait that’s featured inside 91�Թ�’s Simcoe Hall (photo by Polina Teif)

Blackburn, a multidisciplinary artist and jeweller who spoke at the event alongside Takpannie, said she feels honoured to be featured alongside some of her favourite artists – but that the installation comes with its challenges.

“I’m addressing the effects of a settler institution, in a settler institution” she said. “To have this work celebrated alongside these powerful women is beautiful, and intense. This exhibition is a powerful intervention bound through love, land, resurgence and relationality, and that is worth celebrating.”

Artist Catherine Blackburn’s portrait titled But there’s no scar? II is displayed (photo by Polina Teif)

Blackburn’s artwork, titled “But there’s no scar? II,” depicts a kneeling figure, with long, braided hair, who faces away from the viewer and wears a cream-coloured, unsmoked deer hide bearing a bruise stitched in iridescent beadwork.

“The original textile work is two-thread applied beadwork, which is the same technique my grandmother would have used when making her garment work,” Blackburn said, adding that beading inspired her to reconnect with her cultural identity.

Born in Patuanak, Sask., and a member of the English River First Nation, Blackburn’s work addresses complexities of memory, history and identity connected to her personal narrative.

“I speak to personal and familial [trauma] rooted in the residential school system,” she said.

“I’m always aware of the tension within my work, constantly interrogating whose voices are present as to avoid generalization because our cultures are so unique.”

Search for missing and murdered Indigenous women and girls hampered by police apathy: Researchers

Christopher.Sorensen — Mon, 05 Jun 2023 14:58:49 +0000

Search for missing and murdered Indigenous women and girls hampered by police apathy: Researchers

Christopher.Sorensen Mon, 06/05/2023 - 10:58

Cutline

Participants walk in the Women's Memorial March in Vancouver to remember missing and murdered Indigenous women and girls (photo by Liang Sen/Xinhua via Getty Images)

Research & Innovation

Sociology

91�Թ� Mississauga

Women

Subheadline

'The problem of Indigenous women being overpoliced and underprotected is all across Canada'

Content warning: the following contains disturbing subject matter.

In Canada, research shows Indigenous women are 400 per cent more likely than other Canadians to go missing. The problem is so pervasive that the Canadian government does not know how many Indigenous women are missing or have been murdered. Estimates suggest that around 4,000 Indigenous women and girls and 600 Indigenous men and boys have gone missing or been murdered between 1956 and 2016.

To identify the barriers faced when searching for missing and murdered friends and family, Jerry Flores, an associate professor of sociology at the 91�Թ� Mississauga, and graduate student Andrea Román Alfaro set out to gather testimony from Indigenous women and Two-Spirit individuals.

Andrea Román Alfaro (supplied image)

Their findings are discussed in an article titled “Building the Settler Colonial Order: Police (In)Actions in Response to Violence Against Indigenous Women in ‘Canada,'” which was published in the journal Gender & Society.

While several studies have sought to identify why Indigenous Peoples continue to disappear, few have looked at the role of police in violence against Indigenous women, girls and 2SLGBTQ+ people, says Román Alfaro, a sixth-year PhD candidate in sociology.

“The problem of Indigenous women being overpoliced and underprotected is all across Canada,” she says, citing a 2004 Amnesty International report.

For their article, Flores – Román Alfaro’s PhD supervisor and a volunteer with several of Toronto’s Indigenous-led organizations – conducted close to 50 face-to-face interviews.

When COVID-19 restrictions blocked their ability to do more in-person work, Román Alfaro suggested including the 219 personal statements from the National Inquiry into Missing and Murdered Indigenous Women and Girls to expand their sample of respondents.

“The testimony of the women at the inquiry allowed us to see that in their stories, the narratives are all very similar,” Román Alfaro says. “Then we went looking for what is happening in society that lets this happen.”

Román Alfaro helped code the respondents’ stories to identify common themes. The team soon identified police indifference as a major thread, with 209 of 219 testimonies referring to negative interactions with police in the management of their missing person cases.

The article highlights two major styles of behaviour that the woman said police employed: justifying violence and dismissing violence.

The research found that Canadian police repeatedly use negative labels such as “runaways” along with slurs when responding to reported cases of violence against Indigenous women and girls.

“There’s nothing we can do,” or “it’s inevitable,” people report hearing from police when trying to report an Indigenous woman missing, the article says.

A participant in the 2022 annual Red Dress Day march in Edmonton holds up a sign (photo by Artur Widak/NurPhoto via Getty Images)

The testimonies include complaints that loved ones were provided little or no information on their cases and that police gave up quickly in the search for bodies or culprits. In some cases, police suggested a missing person’s report should be done no earlier than two or three months after a disappearance.

Respondents also noted indifferent attitudes, stereotyping and the blaming of poverty, mental health issues and lifestyle choices. Respondents said these responses instilled in them doubt, shame and fear of the police.

Born in Peru, Román Alfaro wasn’t aware of the Indigenous experience in Canada when she was growing up, but says the themes are familiar.

“I had done a lot of work around violence and victims of violence, marginalized groups, state violence and low-income women in Peru – so I came in with that knowledge,” she says. “I didn’t grow up knowing about Indigenous life on Turtle Island, but this situation, of a culture of women being disappeared and murdered, was not foreign to me.”

Flores is now writing a book using the data, which he hopes to publish by the end of the year. Román Alfaro, whose own field of research includes how people respond to and resist violence, says she also wants to delve further into the findings.

“I would like to do more work on how a community heals from this violence,” she says. “Red Dress Day, Orange T-shirt Day – these are ways to keep people remembering this issue and those people who exist in these communities, and how they can reconcile with such a tragedy.”

Román Alfaro says she would like to talk to police about their perceptions of interactions with Indigenous Peoples and find out whether efforts are being made to improve relations.

“The families and friends (of the missing and murdered women) want information, they want to know something is being done, to be involved in the process or to know someone is looking for their loved ones,” Román Alfaro says. “That’s one very big gap in all this: how to deal with the families. They want to know what happened – they need to know what happened.”

Flores and Román Alfaro believe their article’s findings have important implications for future research and policy.

While the Calls for Justice of the National Inquiry into Missing and Murdered Indigenous Women and Girls include demands for decolonial education and training for officers, Román Alfaro says their research has identified a need to look for alternatives to the police for state-provided victim support.

“There is still a lot of work to do from the Truth and Reconciliation recommendations,” Román Alfaro says.

“It’s a long way from saying what the problem is, to doing something about it.”

Sustainable Future – Challenge Accepted! Climate Justice Ep. 4

siddiq22 — Thu, 01 Jun 2023 17:35:35 +0000

Sustainable Future – Challenge Accepted! Climate Justice Ep. 4 siddiq22 Thu, 06/01/2023 - 13:35

Topic

Waakebiness-Bryce Institute for Indigenous Health

Sustainable Future

Dalla Lana School of Public Health

Environment

Faculty of Law

John H. Daniels Faculty of Architecture

Sustainability