Indigenous cultures have been preserved and passed down for generations through oral history and traditions. Storytelling is the fibre that connects us all to one another, and for many survivors of the residential school system, healing begins with storytelling. That’s why more than 15 years ago, survivors from Tr’ondëk Hwëch’in Nation in Dawson City, Yukon, came together as K’änächá (Taking Care of Ourselves) to document their memories and experiences.
The experiences and stories shared by Canadian residential school survivors are what paved the way to “reconciliation” as we know it today. More than four million records, including statements, documents, oral histories and sacred items have been entrusted to the National Centre for Truth and Reconciliation (NCTR), with millions more still to come. This irreplaceable collection contains records of survivors’ most painful moments, and it gives witness to the stories of those who did not survive. And yet, this vital collection is scattered across the country.
For nearly two centuries, St. Laurent in Manitoba has woven the foundation of its identity together through Catholic faith and Métis heritage. This community, long established in the region, is sacred to its people. However, like many communities today, its traditional stories, teachings and spaces where people have gathered for prayer and cultural expression, are at risk of fading. Without preservation these ties risk being weakened, further disconnecting Métis youth from their heritage.
There is no single action that can erase the pain felt by residential school survivors. There is no amount of time that can heal families who had a child that never returned home. Healing is a long, multifaceted process that requires empathetic listening, relationships built on trust and respect, and collaborative efforts to create strong and resilient foundations. Many Indigenous communities have turned to their sacred traditions to facilitate the process.
The wisdom held by Elders and shared with the youngest generations is the bridge between past and present, the tether tying together ancient traditions and modern culture. This wisdom is vital to preserving generational knowledge, yet too often is lost before it can be passed down. Cowessess First Nation has lost much of its history, leaving a painful gap in the record of community traditions, culture and identity. Today, the stories and memories of seniors, or kêhtê-ayak, offer a vital link to ancestors whose teachings still guide the Nation.
The journey of faith is one unique to each individual, shaped by life experiences, personal beliefs, values and culture. A one-size-fits-all approach can be ineffective at meeting the needs of someone walking their own path. This is especially true for Canada’s three distinct Indigenous groups; First Nations, Inuit and Métis.
In contrast with colonial views, gender roles in Indigenous communities have historically been fluid. Over centuries, these traditional roles have become warped by western influence, leaving many young Indigenous men in a state of disconnect and confusion as to where they belong. Many struggle daily, wondering who they are, who they should be, and what role they should play between these two diverging viewpoints.
Language is the foundation of every culture’s spiritual and traditional knowledge, helping to form distinct and diverse cultural identities. For hundreds of Indigenous communities across Canada, decades of oppression have led to cultural erosion and language loss, with Cree and Michif among those at risk of being lost forever. Preserving and revitalizing each language is critical in supporting the future of these communities and instilling Indigenous Peoples with a stronger sense of pride, belonging and cultural continuity.
Canada has been facing a national crisis targeting the most vulnerable members of Indigenous communities. The Missing and Murdered Indigenous Women and Girls (MMIWG) crisis has left lasting scars on families and friends and has woven itself into the very fabric of communities. Indigenous women are four times more likely to be the victims of homicide than non-Indigenous women.
Spiritual practices that have endured generations of colonization and systemic suppression are returning stronger, more vibrant and louder than ever before. With each passing year, Indigenous communities are unearthing their traditional roots and celebrating their unique cultures. For the Wahpeton Dakota Nation in Saskatchewan, the Sun Dance is one of the most important events the community is dedicated to revitalizing.
