A pole raising and traditional naming ceremony was held at the UBC Farm’s Indigenous Health and Research Education Gardens on October 3, 2016. Photo: Rafferty Baker/CBC News

October 25, 2016 – Earlier this month at a traditional ceremony, UBC Farm’s Indigenous Health and Research Education Gardens received a Musqueam name, a pole by an Algonquin artist, and had a small boulder recognized as its place marker.

The gardens, like the campus itself, is situated on the traditional territory of the hən̓q̓əmin̓əm̓-speaking Musqueam people, and thus was given the name “xwc̓ic̓əsəm” (‘place of growing’) by the Musqueam community.

Dr. Eduardo Jovel

“We are honoured and grateful to the Musqueam to live, work and learn in their traditional territories,” Dr. Eduardo Jovel, director of Indigenous Research Partnerships, acknowledged in a UBC Farm report.

Indigenous Research Partnerships, as part of the Faculty of Land and Food Systems, manages the gardens, which is one of a few others at the UBC Farm. It conducts research, education and community programming at the gardens, where over 40 varieties of medicinal plants native to the region are grown.

“The significance of the ceremony that took place is a reflection of the good intentions, purpose and relations between UBC and Musqueam people,” Dr. Jovel added. “It’s about learning to be respectful of the land and the place. It’s about the ways we develop meaningful relationships to the land and enhance land-based teaching and pedagogies.”

Artist David Robinson at the UBC Farm’s Indigenous Health and Research Education Gardens pole raising ceremony. Photo: Rafferty Baker/CBC News

Artist David Robinson, who is also a NITEP student, carved the 10-foot yellow cedar pole, called Thunder Child.

“I call this piece Thunder Child, because I was hit by thunder during it,” he told the gathering, as reported by CBC News.

“I didn’t get hit by the lightning. I looked up, and about five feet in front of me I saw the bolt start as a ball and get bigger and then basically, I got thrown back to the end of the piece,” he said.

The people in attendance also witnessed a large stone being anointed with ochre and covered in eagle down as a way of permanently marking the garden’s place.

CORRECTION: A previous version of this story incorrectly indicated that the UBC Farm had been given a Musqueam name, when in fact it was UBC Farm’s Indigenous Health and Research Education Gardens that had received the name.

Barj Dhahan, UBC alumnus (BA 1983)

October 26, 2016 – “I think education is foundational for building a community, city, or nation,” says Barj Dhahan, UBC alumnus (BA 1983) and CEO of the Sandhurst Group, above. “Education leads to equality. It leads to opportunities for all.”

Barj, who describes himself as “interested in a bit of everything,” comes from a family of eleven UBC graduates. As a philanthropist, his interests are as diverse as his company portfolio, which ranges from real estate and fast food to convenience stores and gas stations. He recently established a major entrance award for Aboriginal students in acknowledgement of the Truth & Reconciliation Commission’s Calls to Action, which encourages Canadians at all levels of society to advance the process of reconciliation with Aboriginal peoples.

According to Statistics Canada, 9.8 per cent of Aboriginal people in Canada aged 25 to 64 have a university degree, which is a marked contrast to the 26.5 percent of non-Aboriginal people aged 25 to 64 who do. “We’re a country of enormous wealth. That kind of disparity should not exist,” he says. “The Truth and Reconciliation Commission has articulated 94 recommendations, and quite a few relate to education and removing barriers for First Nations students.”

Related: Support Aboriginal projects at UBC

According to Barj, who is also a motivational speaker and yoga instructor, it was his father, Budh Singh Dhahan, who first imparted the importance of helping others. Today, as Director of the Canada India Education Society (CIES), Barj supports the advancement of health and education in rural India. He is involved in clean water and sanitation initiatives, and is a huge proponent of girls’ education—a movement that initially met some resistance from those who felt schooling was a boy’s prerogative.

By establishing the award entitled Honouring the Truth, Centennial Scholars Major Entrance Award for Aboriginal Students, Barj hopes to contribute towards reconciliation by supporting one of the most underrepresented groups in the University.

“As I understand it, reconciliation cannot take place until the economic inequalities are dealt with,” explains Barj. “When I started thinking about UBC’s Centennial, I was drawn to the idea of Centennial Scholarships—not bursaries but scholarships, where you recognize the academic achievements of the promising recipients and encourage them to continue.”

Barj has partnered with family, friends and others in the community to raise $400,000 which will support 20 students who would be unable to attend UBC without significant financial assistance through their 4 year programs. Criteria include demonstrated academic and leadership achievements. Subject to academic standing, awards may be renewed for up to three years. Candidates will be nominated by their schools or communities and recipients will be chosen by the Centennial Scholars Entrance Award Committee.

While Barj acknowledges that tackling the longstanding problem of inequality will take many hands, heads, and hearts, he expresses a deep-seated hope that the awards will lead to “more happiness and more opportunities” for everyone in society.

“I had the ability to go to university, and I’m grateful to my parents,” says Barj. “I want all Canadians to have that same opportunity. If I can open that path for someone, I’ll be glad.”

View the original article: Alumnus creates Centennial Award for UBC Students

December 15, 2016 – Indigenous women face rates of violence at least four times higher than other women in Canada. UBC nursing professor Colleen Varcoe and her colleagues recently evaluated an intervention to determine what works best to improve the health of Indigenous women who experience violence, including partner violence. In this Q&A, she talks about the results of that study and what it could mean for all women who face abuse, stigma and discrimination.

What practices did you evaluate for the Aboriginal Women’s Intervention (AWI) study?

Our goal was to see if an intervention for women who have left abusive partners could be acceptable and improve the health and wellbeing of Aboriginal women.

We worked with Aboriginal women living in Surrey and in Vancouver’s Downtown Eastside. Twenty-one women took part in a pilot study, and 152 participated in a study of the refined intervention.

The women worked with nurses, one on one, on their priorities related to areas such as symptom management, chronic pain—a common result of abuse—and getting basic resources, such as a safe place to live. The women participated in information and support circles led by an Aboriginal elder, where they learned ceremonies and both traditional indigenous healing approaches, including smudging or drumming, and non-indigenous practices such as yoga and massage.

How did this approach work?

The women had statistically less depression and trauma symptoms, and statistically better quality of life and sense of control over their lives. Importantly, the women said that they felt more confident and stronger and that they were able to “open up” with their other health-care providers and with people in their lives with whom it was safe to do so.

One woman said she appreciated learning to “develop a trust with people and a trust in your feelings or your thoughts with them.” She called the entire experience a positive one, and said that over the last six months she definitely gained more confidence in herself.

How does this study compare with similar research?

As far as we know, this is the first study of its kind. Although interventions for women who have experienced violence are being developed and tested, we do not know of any other study of a program designed specifically for Aboriginal women.

Our study also emphasized having the women lead the work and identify their own priorities for their health and wellbeing.

What’s the next step?

We have just received $3.1-million in funding from the Public Health Agency of Canada to conduct a randomized control trial of iHEAL (Intervention for Health Enhancement and Living)—the study that AWI is built on—in B.C., New Brunswick and Ontario.

We plan to integrate what we learned to make the intervention useful for women from different backgrounds. In all settings we will include both Aboriginal and non-Aboriginal women, with the intention that the women will learn from and support each other as we learn from them.

Several groups are interested in turning the intervention into a program. The Vancouver Women’s Health Collective is considering a funding proposal to offer a version of the intervention to women living in the Downtown Eastside.

The Aboriginal Women’s Intervention study received funding from the Canadian Institutes of Health Research. Contact lou.bosshart@ubc.ca to obtain a copy of the study or request an interview with Prof. Varcoe.

Source: Culturally safe program benefits indigenous women experiencing violence

Althea Wishloff, BCom 2016, UBC Sauder School of Business

March 10, 2017 – BCom Althea Wishloff found the support she received from UBC Sauder’s Ch’nook initiative gave her what she needed to secure a future in finance.

The beginning

Wishloff knew she had a head for math so assumed science was the logical route at university. But after a few months at UBC, the self-avowed people-person realized she couldn’t see a career for herself locked away in a lab. She knew she had to make a switch.

“I decided I wanted to apply my talent for math to the business world instead, as I had more of a grasp on where a business degree would lead me,” said Wishloff, who began her studies at UBC Sauder as a Ch’nook Scholar, a program designed to support the school’s Aboriginal students.

Wishloff, a descendant of British Columbia’s Gitxsan First Nation, says that UBC Sauder’s strong support for indigenous students was the deciding factor that pushed her in the direction of the school.

“Once I discovered the Ch’nook Aboriginal Business Education initiative, I knew UBC Sauder was where I wanted to go.”

Setting sights

Resetting her sights towards an ambitious career in finance felt like a natural move for Wishloff. “I come from a family of bankers, so perhaps I was destined for business all along,” she laughs.

Although Wishloff attended high school in Toronto, she wanted to “branch out” when it came to university and UBC’s west coast location made for a refreshing change.

“Even though I thought I might return to Toronto for my career, I knew I wanted a job where I could interact with a lot of people, optimize my quantitative skills and be part of an organization that supports Aboriginal initiatives,” she said.

“The UBC Sauder BCom set me up for all this and more.”

First stop: Ch’nook Scholar

Once at UBC Sauder, Wishloff was awarded a scholarship through Ch’nook, which also provided academic and career support. “As a Ch’nook Scholar I was offered a study space, a tutor, peer mentorship and was connected with internship recruiters at TD Canada,” she recalls.

As she progressed through the BCom program, Wishloff put her leadership skills to work through Ch’nook as a mentor to fellow Aboriginal students across B.C.

She became a motivational speaker, encouraging Aboriginal high school students to pursue business education and empower themselves with the tools to broaden their horizons.

“When I work with other Aboriginal students I tell them the BCom program will prepare them for the best possible career path, if they put the work in,” says Wishloff. “The important part is getting started.”

Pamela Lim, assistant dean and director of UBC Sauder’s undergraduate program says she appreciates Wishloff’s dedication to creating interest in business education in B.C.’s Aboriginal communities.

“UBC Sauder is a global school – a gathering of cultures from all over the world – and we firmly believe Aboriginal candidates have an important role to play in contributing to the dialogue that takes place in our classrooms and community,” says Lim.

No student should be daunted by applying to the school, she says, as it takes a holistic approach to its admission process. Using a broad range of criteria in addition to academics to select students, UBC Sauder looks for candidates with a strong sense of teamwork, community leadership, communications skills, and the ability to deal with challenging situations.

A career launches

Throughout her BCom, Wishloff maintained her connections with TD Bank, working in internships and various part-time roles including retail banking. Gradually she gained the experience that prepared her for the role in finance that she was seeking.

“All of the support I received at UBC Sauder contributed to me being offered a position as analyst at TD Asset Management back in Toronto as soon as I graduated,” she said. Within three months of taking the role, Wishloff received a promotion.

She credits her BCom with providing the strong collaborative work ethic, skills and confidence she needed to tackle the complex business problems she takes on at work every day.

But that’s not all, says Wishloff.

“Ultimately I would not be where I am without the Aboriginal resources and support of faculty all the way up to the Dean at UBC Sauder.”

For information on applying to UBC Sauder, please visit the original article.

March 1, 2017 – Acknowledgement of Indigenous lands, treaties and peoples vary at universities across Canada, finds a new study from the University of British Columbia, the first academic study of its kind.

Linc Kesler

The study identified five different types of acknowledgement at universities in B.C., the Prairies, Ontario, Quebec and the Atlantic. These acknowledgements are typically made at official events or ceremonies at each institution to recognize the Indigenous communities whose lands upon which the universities sit. Acknowledgements are becoming more common as post-secondary institutions make Indigenous engagement a priority.

“Acknowledgements indicate respect for Indigenous communities and bring attention to an often ignored history,” said co-author Linc Kesler, director of UBC’s First Nations House of Learning and associate professor in English and First Nations and Indigenous Studies. “It sets a context for present relationships among Indigenous and non-Indigenous peoples that can be thought of in a more deliberate way.”

The researchers searched almost 100 university websites for official acknowledgements, looking for key words like “Indigenous”, “Aboriginal” and “First Nations”, among others, and contacted university representatives to confirm the information.

Acknowledgement was defined as a “complicated term, at times referring to a recognition of truth or existence and at other times implying gratitude or appreciation.”

Rima Wilkes

The study finds university acknowledgement in B.C. focuses on land and title as much of the province is considered unceded, or land that was never surrendered. In the Prairie provinces of Alberta, Saskatchewan and Manitoba, specific treaties between several First Nations and the governments are emphasized. In Ontario, acknowledgements are centered on offering the “the most diverse content” and a focus on multiculturalism. In Quebec, no official practice was found. In the Atlantic, acknowledgements are not as formalized but prioritize people and territory.

“We can only speculate as to why the acknowledgments differ so greatly, but regional histories and provincial politics could be significant factors,” said co-author Rima Wilkes, a UBC sociology professor. “Acknowledgement practices are constantly evolving and we saw that in our research. Our study is part of a conversation that we need to be having more of, particularly when we are visitors to different places and we’re not familiar with the local issues or histories.”

The researchers also question whether or not acknowledgement helps promote reconciliation or merely acts as a “tokenistic practice of checking the box.”

“Acknowledgements are not necessarily a measure of institutional commitment past a certain point,” said Kesler. “It’s a starting point. How the acknowledgement is used, how it’s developed and how it reflects in more deeper terms what institutions are doing to engage with Indigenous communities is the more important question.”

Background

The study, “Canadian University Acknowledgement of Indigenous Lands, Treaties and Peoples”, was published in February 2017 in Canadian Review of Sociology. The study is co-written by Linc Kesler and Rima Wilkes of UBC, former UBC student Aaron Duong, now a graduate student at the University of Alberta and political sociologist Howard Ramos of Dalhousie University.

The acknowledgment practices that were analyzed in the study were found between 2014 to 2016.

Source: Regions differ in Indigenous acknowledgement at Canadian universities

UBC President Santa Ono and Joe Gallagher, chief executive officer of the FNHA, announce a new chair to improve cancer outcomes and wellness among First Nations and Indigenous people. Credit: Lindsey Donovan Photography.

March 17, 2017 – The First Nations Health Authority (FNHA) and the University of British Columbia have created a faculty position dedicated to improving cancer outcomes and overall wellness among First Nations and Indigenous people.

The chair will focus on the impact of cancer on the health and wellness journey of First Nations and their families. It will take a holistic approach to developing strategies to prevent and address cancer, acknowledging how colonization, racism, marginalization and poverty have led to the current disparity in health outcomes.

“The chair is an advancement of the work that continues to be achieved through the unprecedented collaboration amongst BC First Nations to take control of their health and wellness. It will look at cancer through a First Nations lens of health and wellness and bring together the best of both First Nations and Western medicine approaches,” said Joe Gallagher, chief executive officer, FNHA. “The FNHA looks forward to partnering with UBC on this chair as an initial step to creating a broader collaborative relationship to address First Nations health and wellness in the spirit of reconciliation.”

The impact of colonization has interrupted First Nations health and wellness and has contributed to poor overall health among First Nations and Indigenous people in B.C. compared to the general population. The new First Nations Health Authority Chair in Cancer and Wellness at UBC aims to address these issues within the healthcare system and will be supported by a $1.5-million contribution from the FNHA, with matching funds from UBC. A search process for the first chair is now underway.

“First Nations and Indigenous people should have access to culturally sensitive medical practices that promote wellbeing and address their needs,” said UBC President Santa Ono. “I am thrilled UBC can play a part in these efforts thanks to the funding made available through this partnership with the First Nations Health Authority.”

As a researcher, the chair will collect and analyze epidemiological data from First Nations communities, create systems for health monitoring and chronicle relevant oral traditions and community practices. The chair also will provide training and mentorship to faculty, students and staff and promote provincial and national partnerships to advance First Nations and Indigenous health.

“The establishment of this chair to focus on Indigenous wellness and prevention is a great step in the direction of respecting holistic views of health and wellness held by First Nations individuals and communities,” said Johnna Sparrow-Crawford, a breast cancer survivor and member of the Musqueam. “Drawing on all parts of our beliefs is critically important because it’s all tied together—mental, physical and spiritual. I think that we absolutely need to blend the two worlds together in prevention and treatment of cancer for our people—it’s a win-win situation.”

The chair will be based in both the UBC faculty of medicine’s school of population and public health and the FNHA, whose offices are in North Vancouver, the traditional territory of the Coast Salish people. At UBC, the chair will work closely with the university’s Centre for Excellence in Indigenous Health, which was created in 2014 to improve recruitment and retention of Indigenous students into the health professions, develop curricula addressing Indigenous health concerns, and further research into Indigenous health.

Source: FNHA and UBC establish chair to prevent cancer and improve wellbeing

Chief Wilton Littlechild. Photo Credit: V Saran Photo

March 24, 2017 – Dr. Wilton Littlechild, honorary chief of the Maskwacis Crees and commissioner with Truth and Reconciliation Commission of Canada, was last fall’s inaugural speaker at the Global Indigenous Rights Lecture Series at UBC. 

The lecture, presented by UBC’s Institute for Critical Indigenous Studies in partnership with CBC Radio One and the Laurier Institution, and with the generous support of John Bell, was held October 17, 2016 at the UBC First Nations Longhouse.

Chief Littlechild, renowned for his more than three decades of work to advance the rights of Indigenous peoples in Canada and globally, recounted his efforts to get Indigenous peoples’ interests before the United Nations and his work with Truth and Reconciliation Commission of Canada, including some personal memories.

VIDEO: See end of article for the full video of Chief Littlechild’s presentation

UN Mechanisms and Conventions

He spoke how at the outset of his work at the UN level, beginning in the mid-1970s, Indigenous representation was not guaranteed. Rather, at the time, Indigenous representatives had to “borrow” speaking slots from non-governmental organizations in order to present their case, and that it could take up to a year to have an appearance confirmed.

Even so, he said a member state could object to a proposed presentation, which could set things back to square one. “It’s not a wonder why it took 27 years to get the declaration on the rights of Indigenous people adopted,” he remarked.

Since that time, he acknowledged that Indigenous peoples have gone from having “no voice” at the UN level to having four UN mechanisms available to address their concerns (see side bar).

These mechanisms, including the Rapporteurship on the Rights of Indigenous Peoples (1990), a body of the Organization of American States’ Inter-American Commission on Human Rights, shows, he said, “we have come a long distance.”

These developments aside, he remarked that the adoption of the United Nations Declaration on the Rights of Indigenous Peoples (“the longest debated” declaration in the UN’s history, taking some 25 years) was a special success.

He maintained, however, that he felt “betrayed” when Canada voted against it in 2007, despite having been closely involved in its development in the years leading up to its adoption (the United States, New Zealand and Australia also voted against it).

He also talked about the development of various international conventions, in particular, how he and the late Chief George Manual contributed to amending the 1957 International Labor Organization Convention No. 107, dubbed the Indigenous and Tribal Populations Convention – “the first and only existing legally binding international law on the rights of Indigenous peoples” at the time.

Their efforts contributed to ILO Convention No. 169 being adopted in 1989, known as the Indigenous and Tribal Peoples Convention (learn more about ILO and Indigenous peoples here).

He spoke about the development of the UN Convention on the Rights of the Child (1989), which includes a number of articles on the rights of Indigenous children. “One would have thought, surely to goodness everyone would have been in favour of children’s rights, right? No, it took 27 years, as well,” he said.

He revealed that the Indigenous delegation to the UN modeled their strategies after the women’s movement, which succeeded in gaining attention that eventually led to mechanisms to address their concerns. “I watched the women’s movement for 25 years in the international arena, and I looked at how they were succeeding at getting attention at the UN – very successful. So we model ourselves in terms of how they were working at the UN,” he said.

He listed a number of other UN-affiliated bodies and initatives whose work intersect with Indigenous people’s interests:

• Sustainable Development Goals include an Indigenous focus – “another mechanism that’s there in terms of a global opportunity for engagement with Indigenous peoples”;
• Guiding Principles on Business and Human Rights  – “businesses have to respect human rights specific to Indigenous peoples”;
• World Conferences (e.g. Indigenous Peoples);
• Universal Periodic Review, as part of the UN Human Rights Council.

He let it be known that the UN Expert Mechanism on the Rights of Indigenous Peoples, which produces key studies on Indigenous issues, is seeking university partners to support its work.

Truth and Reconciliation

Regarding the negative impacts of the Indian residential school system, he reiterated the notion that, “it was education that got us into this mess [and] it’s education that’s going to get us out.” He said of the TRC’s 94 calls to action, 72 are “really about education.”

On personal note, he told a story of attending a wake in his community for a young woman, and how upon arriving he could see that the coffin was but a tiny box. He learned that it contained only a finger, the only body part discovered on the infamous Picton farm. And how when he had learned her parents’ names, he was hit by a sudden and painful realization that he had gone to residential school with them (“almost like someone [had] hit me in the gut”).

He said this story underscores the need to make the link between these types of tragic family outcomes and the legacy and impacts of residential schools.

He noted that as a result of a recent UN resolution on the matter of missing and murdered Indigenous women, the issue of violence against Indigenous women in Canada and elsewhere has for the first time received global attention.

He briefly spoke about his time in a residential school, noting how it was that despite being in the same institution as his sisters, he never got to know them, and that an electric barbwire fence was used to keep children from escaping.

Chief Littlechild expressed hope for reconciliation in Canada, particularly the new federal government’s stated support for the UN Declaration on the Rights of Indigenous Peoples, among other things. He dubbed it a “new era.”

As to reconciliation between Indigenous and non-Indigenous Canadians, he conceptualized it as two friends walking down railroad tracks. Where, if one tried to do it alone he would inevitably fall off, but by walking hand-in-hand they could walk for miles. “That’s what reconciliation is about. Going forward, we need to support each other in this work. It’s going to take all of us.”

* * * *

The Global Indigenous Rights Lecture Series at UBC, presented by the Institute for Critical Indigenous Studies and the First Nations House of Learning, is an annual speaker series dedicated to global Indigenous rights. It is made possible by the generosity of John Bell.

* * * *

NOTE: The links provided in this article were not part of Chief Littlechild’s presentation. Rather, they are provided here for information purposes only, and any errors related to them are the sole responsibility of author.

March 28, 2017 – The staff at the First Nations House of Learning acknowledges with great sadness the passing of their dear friend Beau Dick, Kwakwaka’wakw hereditary chief, renowned master carver, and for the past four years resident artist at UBC.

“We’re all tremendously saddened by Beau’s passing, and extend our deepest condolences to his family, friends and nation,” said Debra Martel, associate director of the First Nations House of Learning.

Beau Dick at the launch of Awalaskenis II.

During his time at UBC, Beau was a mainstay presence at the Aboriginal student lunches, held weekly at the Longhouse’s Sty-Wet-Tan Great Hall, where often he generously shared a song or story, captivating everyone with his vivid and sincere expressions, and ready smile.

He is also remembered for hosting at the Longhouse, in 2014, the beginning of Awalaskenis II, the second leg of a traditional shaming ceremony that involved trekking with supporters to Parliament Hill in Ottawa to break copper to symbolize the Crown’s broken relationship with Indigenous peoples and the ongoing harm being done to the environment. It also served as a challenge to the government to mend these relations.

Beau Dick welcomes Arvind Gupta.

Prior to this event, Beau participated along with others in a welcome ceremony for Arvind Gupta, then the new UBC president.

Earlier that year, he hosted a potlatch at the Longhouse, which involved name giving, feasting, and dancing with sacred, seldom seen masks.

“He touched many students, staff and faculty here at UBC,” said Debra Martel. “His songs, stories and conversations always underscored his message of unity, community and a wish for everyone to respect and understand each other. He will be deeply missed.”

April 4, 2017 – The day started out under a bank of rain clouds at the University of British Columbia and ended with a Haida totem pole being raised under sunshine to the cheers of thousands.

On April 1st, Reconciliation Pole, as it’s officially known, a 55-foot red cedar pole carved by 7idansuu (Edenshaw), James Hart, Haida master carver and hereditary chief, was raised according to Haida tradition at the south end of campus beside the Forest Sciences Centre.

UBC President Santa Ono (L) and Musqueam Chief Wayne Sparrow

The event began with a Musqueam welcome followed by a slate of speakers that included Musqueam and Haida chiefs, UBC President Ono, and residential school survivors, all of whom spoke to the importance of the pole. Then, after an honour song and blessing, hundreds of people of various ages and backgrounds took up ropes and pulled the pole into a standing position.

“I was honoured and humbled to participate in the raising of Reconciliation Pole at UBC’s Vancouver campus,” said President Ono after the event. “It was gratifying to see so many people turn out for this important occasion and to hear from residential school survivors.”

The pole tells the story of the time before, during, and after the Indian residential school system – a system that began in Canada in the 1800s and ended with the last school closure in 1996.

Click image for a description of the Reconciliation Pole

Of its many compelling features, one in particular stands out. Embedded in the pole are thousands of copper nails, which represent the thousands of Indigenous children who died in the residential schools. The nails were hammered one by one by residential school survivors, affected families, school children and others.

The bottom half of the pole represents the time before Indian residential schools and features salmon, a bear and a raven. A schoolhouse, fashioned after a residential school Hart’s grandfather attended, is carved in the middle with students holding hands above it.

The top half of the pole represents the time after residential schools and features spirits, family, and a canoe. On top of the pole is an eagle about to take flight, which Hart said represents “the power and determination needed to look towards the future.”

“My hope for the pole is that it moves people to learn more about the history of residential schools and to understand their responsibility to reconciliation,” said Hart. “The schools were terrible places. We need to pay attention to the past and work together on a brighter future.”

7idansuu (Edenshaw), James Hart Photo: Paul Joseph

Hart carved the pole from an 800-year-old red cedar tree in Haida Gwaii, on B.C.’s north coast, before it was barged down to Vancouver. Hart has spent the past several months on campus working on the finishing touches.

“This pole reflects UBC’s commitment to provide continued education and awareness about the Indian residential school system and the steps we must take to move forward together,” said President Ono.

Fittingly, the pole looks toward the future site of the Indian Residential School History and Dialogue Centre, which will provide survivors and their families with access to the records of the Truth and Reconciliation Commission of Canada, and give UBC students and visitors ways to understand the history and lasting effects of Indian residential schools. The centre is expected to open in the 2017/18 academic year.

“Together, the pole and the Indian Residential School History and Dialogue Centre will provide a landmark and a place to better understand the history and lasting effects of Canada’s Indian residential schools,” said President Ono.  “We cannot change the past, but we can honestly recognize it. As the scales fall from our eyes, we can see clearly what we did not see before.”

The pole, jointly commissioned by the Audain Foundation and UBC,  stands on the traditional, ancestral and unceded territory of the Musqueam people.

Indigenous Engagement at UBC

UBC has a long-standing commitment to Aboriginal engagement, a key component of the university’s strategy, formalized in the 2009 Aboriginal Strategic Plan.

UBC has many programs and courses with an Aboriginal focus, including Canada’s oldest Aboriginal law program, the most successful program for graduating Indigenous doctors in Canada, an Indigenous teacher education program in operation for more than 40 years, the First Nations and Endangered Languages program, and the First Nations and Indigenous Studies program. Many other initiatives at UBC work to further the understandings of Indigenous cultures and histories in curriculum and operations.

About the Indian Residential School History and Dialogue Centre

Located in the heart of UBC’s Vancouver campus, the Indian Residential School History and Dialogue Centre will focus on the experiences of Indigenous peoples in B.C., where many of the schools were located, and will provide local access to records for survivors and their families on the West Coast. The centre will recognize the history and experiences of residential school survivors, and memorialize the thousands of Indigenous children who died while in attendance.

Advanced use of interactive media will give visitors to the centre the opportunity to explore extensive records and testimony and form their own understandings. The centre will also serve as a hub for academic and community research, education and public programming. For more information about the Indian Residential School History and Dialogue Centre, click here.

Related

• We cannot change the past, but we can honestly recognize it | Office of the President, UBC
• Reconciliation Pole installed on UBC Vancouver campus | Public Affairs, UBC
• UBC Facebook photo album

Severn Cullis-Suzuki

May 2, 2017 – Reconciliation is an ongoing process, and if we are truly committed to it, we must welcome engagement with awkward and difficult situations that must be rectified. This is one such engagement story from our campus.

By Severn Cullis-Suzuki, PhD Student in Anthropology

It was exciting to return to my home city to start a PhD in Anthropology at UBC in September. Ten years ago I moved to Haida Gwaii, marrying in to the community of Skidegate. There I joined the movement to revitalize the Haida Language – with only a precious few elders left, I began to learn so that I could teach my Haida children. After several years, I started to coordinate programs and support other adults and children learning Haida as well. But I had no background or training in this work. So my plan now was to return to school to gain skills to bring back to the community to help our cause. I want to be part of the wave of 21st century academics and anthropologists working with communities for language survival and cultural empowerment.

I wasn’t expecting to find myself part of cultural appropriation of my own husband’s clan, on my very first day on campus!

The “Sea Monster”

After keenly attending the graduate student orientation, I took home info sheets, as well as the sunglasses given that I received as a proud new member of the Grad Student Society. My gear-loving husband picked up the sunglasses, scrutinized them, and said, “hey, that’s our crest.” I picked up the glasses, and saw the GSS “sea monster” logo. It is actually the five-finned ‘sea monster’ crest of my husband’s Ts’aahl clan.

The Ts’aahl Eagle clan is a strong Haida clan from the west coast of Haida Gwaii. K’aagwaay, the five-finned sea monster is their most predominant crest, a supernatural being. Gyaagang.ngaay, crests are clan-specific symbols representing family ties, histories and rights and privileges; they are a significant part of the wealth belonging to any clan. You are only allowed to wear your own clans’ crests. Crests are only given through extremely cultural and political transactions. The transfer or gifting of crests outside of lineage is rare, and can only be done by those who have rights to do so at a potlatch.

What a way to start my Anthropology career! I hadn’t even attended a class and I had appropriated my own husband’s clan crest! The irony. I called the GSS office, asking if anyone knew what the logo was, or could tell me the history of the crest. I was told that it was a ‘sea monster’, and that it was given to them by a Haida artist, but that was all. Finally someone emailed me with the name of the Haida artist – Henry Young, who was credited inside the 1979-80 GSS handbook with the words: Cover: “Haida Indian Drawing of the SEAMONSTER, “Qayae I” by Henry Young”. That is all the documentation I have been presented with. Henry Young was an important Haida man in Skidegate. He passed away several decades ago, and some of his artwork, including this drawing, has been published in books about Haida Gwaii. My husband’s mother, a Ts’aahl culture holder named GwaaGanad Diane Brown, knew and worked with Henry Young.

At the GSS, the Ts’aahl five-fin sea-monster is everywhere – on sunglasses, on pins, on every card of congratulations for finishing a PhD, even etched in glass at the GSS offices. When I finally drew up the courage to tell GwaaGanad that our Grad Student Society has the Ts’aahl crest for their logo; needless to say, she was quite upset.

With no record of the transaction, there is no validity to the use of the crest by the GSS. As Indigenous Commissioner Amber Shilling tried last year to alert the Society, with no story behind the logo, it is just plain old appropriation.

In academia, using someone else’s words without citing them, and even someone else’s ideas without citation, is one of the highest academic offenses. Academic citing is similar to the accountability in oral cultures: transactions such as the gifting of rights, naming, and apologies are done publicly, with many witnesses, who are in fact paid at the end of the event to be just that, witnesses. These witnesses must remember and vouch for the transaction. The participants in the transaction must be able to cite who gave them the name or rights, when, and where.

Towards Reconciliation

I am glad to report that the GSS president, History grad student Genevieve Cruz responded swiftly and appropriately. Though she inherited this issue from three decades ago, she saw that the current admin had to take it on. Indigenous Commissioner Amber Shilling had given the GSS executive team and staff hours of training in cultural appropriation, so they understood the significance. Genevieve and the GSS council (a council made up of elected members from every department) voted to cease the use of the logo and have committed to making it right. After consulting with Ts’aahl members on what would be an appropriate protocol, they are crafting an apology which they will offer to Chief Gaahlaay, Lonnie Young of the Ts’aahl clan, along with a gift, at a public event at UBC this spring. On Ts’aahl member Judson Brown’s recommendation, the GSS will commission a local Musqueam artist to create an appropriate design that will be voted on to be used as the new GSS logo.

We are in a time of great transition in our relationships, as settlers and Indigenous peoples. For me, a non-indigenous ally and adopted clan member, moving back to the city after a decade away, it is incredible to see the progress we have made. Acknowledgements of territory are now required practice at public events; even the City of Vancouver acknowledges that it is on the unceded lands of the Musqueam, Squamish and Tsleil-Waututh peoples. That is a radical shift that is significant not only symbolically, but for our very identity as Vancouverites and as Canadian peoples – a shift from the false narrative that Canada was built on empty land, a narrative that erases indigenous people. Today’s increasingly common use of the word unceded, a legal term, is powerful in unsettling the ingrained concept of land ownership in a capitalist and Western culture, and creating a more honest understanding of history, and the ongoing occupation in which we are complicit.

I remain committed to the academic project, and the power and possibility of academic institutions as agents of change. My purpose in sharing this story of the GSS logo is not to shame anyone; my purpose is to use this as an example of the realities of our commitment to reconciliation. Reconciliation is an ongoing process, and if we are truly committed to it, we must welcome engagement with awkward and difficult situations that must be rectified.

By enrolling, we become part of the Ivory Tower, and must know and own the historical baggage of past unbalanced relations. But it also means we have every right and responsibility to change the Tower itself. I believe that today, in 2017, to be an anthropologist, you have to first commit to Reconciliation. This commitment means we will face many uncomfortable situations. But it also means that we will be able to positively contribute to strengthening language diversity, cultural resilience, and earn deep learning in our pursuit as students of knowledge and truth.

This article was reprinted with permission.

The Looplex X, one of four fibreglass replicas of Bill Reid’s famous cedar Lootas canoe, has now been restored and installed in the Forest Science Centre. Photo: Kevin Ward (click to enlarge)

November 24, 2016 – The Haida Looplex X, which now hangs in the UBC Faculty of Forestry’s Forest Sciences Centre atrium, is one of four fibreglass replicas of the famous “Lootas” (or “wave-eater”), a traditional Haida canoe. The Lootas was carved by the late Bill Reid and a team Haida carvers from a single red cedar log using traditional building methods for the 1986 World’s Fair in Vancouver.

RELATED: Bill Reid Looplex X Canoe Installation Ceremony

In 2011, the Looplex X was graciously donated by Dr. Martine J. Reid and Don Martin to the University of British Columbia‘s First Nation House of Leaning. However, after years in drydock, it was in dire need of restoration: its hull was cracked in numerous places and much of its wood warped, broken, or rotting, and the original artwork gone.

Debra Martel, associate director of the First Nation House of Learning, and Professor Rob Kozak, UBC Faculty of Forestry and Head of the Department of Wood Sciences, created a partnership through which the canoe’s restoration took place at the Centre For Advanced Wood Processing.

Restoration of the Looplex X took place at the UBC Faculty of Forestry’s Centre For Advanced Wood Processing. Photo: Don Erhardt (click to enlarge)

Before the work began, Musqueam community members cleansed the canoe, clearing the way for it be on Musqueam territory and for the work to begin.

Subsequently, Hereditary Haida Chief and renown artist James Hart agreed to guide young Haida artists in the canoe’s restoration, which began in 2012.

John Brent Bennett and Brandon Brown, two of James Hart’s apprentices, began by fixing the damaged hull and preparing it for painting, while Lawrence Günther at the UBC Centre for Advanced Wood Processing led the woodworking.

Since there were no pictures of the original canoe in its entirety, a composite image was compiled from partial photographs from the Bill Reid Gallery. This composit guided the restoration. Mary Hart, Carl Hart, and Brandon Brown used it to trace the outline of the Wasgo on the canoe.

The restoration took place over three years and was completed in 2015.

James Hart and Mary Hart discuss restoration of the Looplex X. Photo: Don Erhardt (click to enlarge)

The restoration and display of Looplex X signifies a strengthening relationship between the Faculty of Forestry and First Nations communities.

RELATED: Looplex X Slideshow

Moreover, says Linc Kesler, director of the First Nations House of Learning, “it will, for all who see it, be a living reminder of the persistence of Haida and Aboriginal culture and of Bill Reid’s legacy. For Aboriginal students and youth, it will be a recognition of Indigenous presence at the university, and will generate excitement, pride, and encouragement to succeed.”

* * * *

Thanks to Faculty of Forestry graduate Sean King for tracking this project during his time on campus and compiling much of the information found on this page.

James Hart and Carl Hart inspect the Looplex X. Photo: Don Erhardt (click to enlarge)

Carl Hart and John Brent Bennett work on the Looplex X. Photo: Don Erhardt (click to enlarge)

Brandon Brown paints the Wasgo onto the Looplex X. Photo: Don Erhardt (click to enlarge)

Mary Hart paints the Wasgo on the Looplex X. Photo: Don Erhardt (click to enlarge)

Deteriorated wood on the Looplex X before restoration. Photo: Don Erhardt (click to enlarge)

Lawrence Gunther and Vincent Leung, from the Centre for Advanced Wood Processing, do wood restoration on the Looplex X. Photo: Don Erhardt (click to enlarge)

May 18, 2017 – On Saturday, May 27th, the First Nations House of Learning will be hosting its annual celebration at the UBC First Nations Longhouse for participating Aboriginal graduates. Last year, 40 Aboriginal grads, out of over 170 overall, celebrated the successful completion of their programs with family, friends and supporters.

This year’s celebration will include a keynote address by 7idansuu (Edenshaw), James Hart, Haida Hereditary Chief and Master Carver, who carved the Reconciliation Pole that was recently raised at UBC.

Like previous years, the celebration will be live-streamed and later archived for the benefit of friends, family and supporters, including interested faculty and staff, unable to attend the celebration.

Related: FNHL Graduation Celebration 2016

To view the live webcast, return to this page on Saturday, May 27th. The event starts at 11am. The recorded version will be posted sometime during the following week, so look for it then.

Aboriginal MD Graduates, Class of 2017: Left to right: Cody Kaskamin, Lauren Taylor, Ellie Parton, Alexander Sheppard, Jennafer Wilson, James Andrew (Aboriginal Student Initiatives Coordinator), Lindsay Wainwright, Benjamin Sheppard. Missing: James Williams, Gabrielle Levin.

May 25, 2017 – This year, the UBC Faculty of Medicine’s Aboriginal MD Admissions program graduated nine students. Like previous years, the graduates were acknowledged at a special celebration at the UBC First Nations Longhouse on May 23rd.

The graduation event, which was attended by families, friends and supporters, saw the newly-minted MDs walk through the Longhouse’s graduation door, increasingly a rite of passage for many Aboriginal graduates from all disciplines.

Related: UBC Aboriginal MD Graduates Class of 2016

Emceed by James Andrew, the program’s Aboriginal Student Initiatives Coordinator, the event included Musqueam Elder Jewel Thomas, Linc Kesler, Director of the First Nations House of Learning, Dr. Shannon McDonald, First Nations Health Authority, and Dr Ben Matthew, Class of 2009. Dr Lindsay Wainwright was the graduating student speaker.

Dr. Wainwright, who goes onto a residency program with the University of Manitoba Plastic Surgery team, says she plans to focus her research on “improving health outcomes for Aboriginal plastic surgery patients.”

This year’s graduating class includes:

• Dr Cody Kaskamin, Cree, Salt River First Nation, Alberta
• Dr Gabrielle Levin, Métis, Manitoba
• Dr Ellie Parton, Kwakwaka’wakw
• Dr Alexander Sheppard, Cree, Alberta
• Dr Benjamin Sheppard, Cree, Alberta
• Dr Lauren Taylor, Métis, BC
• Dr Lindsay Wainwright, Cree, Ontario
• Dr James Williams, Kwanlin Dün First Nation, Yukon
• Dr Jennafer Wilson, Qualipu Mi’kmaq, NB

Related: Video of Ellie Parton’s inspirational address at 2015 health gift announcement at UBC

To date, the faculty has graduated 71 physicians under the Aboriginal MD Admissions program, which far exceeds of its unofficial goal of graduating 50 more Aboriginal MDs by 2020.

Related: UBC Aboriginal MD program meets goal five years ahead of schedule

Page Modified: May 25, 2017

Susan Silvey and Keden Cole at UBC

May 26, 2017 – Imagine the excitement of being a grade 11 student from a small community immersed in a major Canadian university environment doing actual science lab research for one week. This is exactly what Keden Cole and Susan Silvey got to do from May 15 to 19 at the University of British Columbia.

These two grade 11 students from Brooks Secondary School in Powell River spent a week at UBC doing hands-on science research as part of the Verna J. Kirkness Science and Engineering Program, an initiative that aims to increase the number of Aboriginal students graduating from science and engineering programs in Canada.

As scholarship recipients of the program, these two Tla’amin Nation students joined with 27 other First Nation and Métis students from across BC, Alberta and Manitoba to participate in this inspiring, once-in-a lifetime educational opportunity.

In addition to doing actual research taught by University faculty, the students had the opportunity to stay in student residences on UBC’s Vancouver campus. Here, they took in many of its interesting Indigenous art pieces, as well as the general beauty of the campus, which UBC now recognizes as being “located on the traditional, ancestral and unceded territory of the Musqueam people.”

Through their experience, they both came to realize that university is not a foreign environment, but rather an extension of their high-school learning, and is a place where they can feel a sense of belonging and support.

After spending time in the Michael Smith Laboratories, Keden, age 16, discovered he is interested in learning about plants. “I couldn’t believe that we had three mentors for two students! All the mentors were so passionate about their research and passed on their enthusiasm to their students,” he said.

Judy Booth, a doctoral candidate who works in the Bohlmann Lab, which is part of the Michael Smith Laboratories, got involved with the program because she likes sharing her passion for research. “I hope to inspire Keden to pursue his interest in science,” she said.

During the week, her student group, which included Keden, focused on natural products and forestry. They got to choose a plant they liked and prepare it for high-resolution microscopy to see it at the cellular level. They learned about the scientific process and how plants work, including that “all it takes to be a scientist is curiosity and persistence,” explained Judy.

Susan Silvey spent her week in a forestry lab studying tree rings from different species of trees. She learned how to determine the life span of trees, how to analyze tree rings for environmental damage and how to prevent trees from becoming extinct.

“After spending a week at UBC, I now realize that university can offer a student many differ options and areas of study. I am very excited to be able to choose classes that interest me when I go to university,” Susan said.

Linc Kesler, director of the First Nations House of Learning at UBC, commented that the University is working hard to develop great programs and courses in Indigenous studies, community planning, law, education, and many others for Indigenous students.

But he explained that none of that would matter if students after finishing high school do not know about them or about other possibilities at the post-secondary level.

“The Verna J. Kirkness Science and Engineering Program gives students from different Indigenous communities the chance to come to UBC and other universities to experience these possibilities first hand. We are so fortunate to have them here and share some time with them. It is always such an honor to have them on our campus,” Linc said.

In addition to its aim to increase the number of Aboriginal students graduating from science and engineering programs, the Verna J. Kirkness Science and Engineering Program also encourages high school student interest in post-secondary study generally, including having participants make a positive difference in their home community.

Gerry Brach, MEd (UBC ’90), Aboriginal Counsellor/First Nation Leadership Coordinator at Brooks Secondary School, in Powell River, is a director with the Verna J. Kirkness Science and Engineering Program.

Every May long weekend, the Musqueam-UBC Youth Soccer Tournament hosts Indigenous youth soccer clubs from around the coastal region. Here, a Musqueam youth team show its pride.

July 12, 2017 – The following Q & A was conducted with the First Nations House of Learning’s Ryanne James, coordinator of the Bridge Through Sport program, a Musqueam-UBC initiative that combines recreational sports and educational activities for the benefit of Musqueam youth.

Please share something about yourself in relation to your work with Bridge Through Sport.

First of all, I’m a community builder and public engagement specialist. I have a background in social justice, mental and physical health, and Aboriginal youth empowerment. I’m also very interested in the design of our cities, and how art and culture play a critical role in creating the fabric and feeling for good, great and excellent physical and social spaces.

I am extraordinary grateful to have the opportunity to work with an exceptional team at Musqueam, outstanding student volunteers from UBC Rec, supportive UBC staff and faculty, and an incredible Work Learn student team to develop and deliver sport, recreation, health and educational programing for Musqueam youth through the Bridge Through Sport program. We are all fortunate to work with an amazing group of youth at Musqueam who are always engaged and contribute generously, and who work with all staff to ensure a program that reflects their interests.

What is Bridge Through Sport?

Ryanne James

Bridge Through Sport is a partnership between the Musqueam Indian Band and the University of British Columbia, specifically UBC Recreation and the First Nations House of Learning, which administers the program. It provides programming for Musqueam youth with an emphasis on creating healthy, nurturing learning spaces where youth can develop self-confidence by working on their physical and mental health.

My team and I, which is comprised of UBC student staff and volunteers, work with the community to design and deliver activities that see youth exploring science, technology, engineering and math, as well as literacy and sports.

In 2003, the first Musqueam and UBC youth soccer tournament was held. Since then, the program has grown to include a reading, math, science and homework club, plus the Urban Native Youth Association Homework Club, the Musqueam Youth Program, and the Musqueam Youth Community Garden.

Through a recent partnership with the Musqueam Language Department, the program has begun to incorporate hən̓q̓əmin̓əm̓ language into its programing.

What was the inspiration behind the program?

Many Musqueam community leaders have a sports background, and many attribute their success to the values gained through playing sports. One of these leaders is Leona Sparrow, who worked with the UBC Department of Community Affairs to develop and support the program, which began in 2002.

How has the program been received in the community? What are some examples of its benefits?

The program has grown in popularity, evident by more youth participating every year.

One example of how youth have benefited is through the science activities the program has offered, which includes interesting experiments involving friction, circuits, dissection, and working with microscopes. Another example includes developing literacy by reading new and classic works by Indigenous and non-Indigenous authors.

But the most significant benefit, in my opinion, is the relationships that develop between the youth and UBC student mentors, who share their enthusiasm for their studies and interests, and who generally inspire the youth to think about their own educational paths in a positive way. In turn, the mentors speak to the joy, energy, and excitement they experience in the community, saying they really enjoy the weekly break from the stress of their studies.

How has the Musqueam-UBC relationship benefited as a result of the program?

The on-the-ground Musqueam-UBC relationship has, in my opinion, improved over the years as a direct result of the program. The youth and their parents, as well as other community members, have benefited from a positive program. Whereas, the University has been able to open doors in the community as it continues to work out its past of not altogether recognizing the Musqueam, in particular as it relates to the significant amount of land they lost as a result of the University’s creation. Plus, UBC is ideally situated to deliver on the promise of reconciliation between Musqueam and Canada, and the BTS program is one of many ways for that to happen.

I would also say that those youth who have participated in the program view the University in a positive light, and through the personal relationships that have developed over time, they have come to feel connected to UBC. Moreover, participating UBC students have gotten the opportunity to appreciate in ways that go beyond words alone what it means to study on the traditional, ancestral and unceded territory of the hən̓q̓əmin̓əm̓ speaking Musqueam people.

It should be noted that BTS is one of several established initiatives between UBC and Musqueam. For instance, the First Nations and Endangered Languages program, Musqueam 101 and MOA have had working relations with Musqueam for a while now. There’s also the UBC-Musqueam Memorandum of Affiliation signed in 2006. BTS, therefore, is but one part of a much fuller relationship.

What is your favourite BTS story?

One story that stands out involves a youth who’s been participating in BTS for a number of years. This year, her school was having a science fair and she decided to recreate one of the physics activities we had done at BTS. Physics Outreach at UBC had hosted a Math & Science Club session, and one activity called Squishy Circuits involved combining circuitry and play-dough, which the youth loved. Anyway, the student contacted the BTS Math & Science Club coordinator, Henry Lai, who in turn contacted Physics Outreach who made the dough for the circuits. A UBC student took the dough, lights, motors, and batteries to Musqueam, and then the youth took the project to school. She was proud to share her knowledge gained at BTS with her class. Essentially, she was given an assignment at school, and said, ‘Sure, I will just get my friends in the UBC Department of Physics to get us sorted out for a class demo on circuitry.” Very cool.

To me, this story shows just how strong her relationship with the University has become. But more so, it shows the strong relationship that has developed between people.

What comes to mind when you think about the program’s future?

Magic! The years ahead are full of possibility, including more fun, relationship building, learning, and excitement. That and it would be wonderful to see youth who have participated in the program enroll at UBC and then eventually be employed by BTS.

Plus, including hən̓q̓əmin̓əm̓ in the program will work to promote language acquisition and bring about a source of pride and community wellbeing for the youth.

Ideally, a commitment to promoting mental and physical health will lead to the youth becoming healthy, confident adults who will maintain a long and beneficial relationship with UBC.

Finally, what is the main highlight of the program?

The Musqueam-UBC Youth Soccer Tournament, held every May long weekend, is by far the highlight of the program. It takes place on the new fields at Musqueam and is an enormous source of pride, not only for the youth but also for the communities of Musqueam and UBC.

Around 450 youth participate in the tournament, with friends and family travelling from other First Nations communities in the Lower Mainland and beyond to support, connect, and share their enthusiasm for the sport of soccer.

The youth love the opportunity to show off their skills and show how they have progressed from year to year. This co-ed tournament gives youth an awesome opportunity to work together on the field, which helps to build camaraderie and respect between boys and girls, and with youth from other communities.

The Musqueam youth are tremendously proud of their skills, teamwork and the amazing facilities that they now have to share with other communities.

For more information on Bridge Through Sport, visit its website or contact Ryanne James.

Page Modified: July 24, 2017

L to R: Morgan Guerin, Leona Sparrow, Larry Grant, Santa Ono, Sarah Ling, Andrew Parr

October 9, 2017 – At a wonderful and moving unveiling ceremony on Wednesday, September 27, the new name for Building 7 at Totem Park Residence was gifted to UBC and UBC Student Housing and Hospitality Services (SHHS) by the Musqueam Nation. SHHS is so honoured to be gifted this very important name in Musqueam history and culture: c̓əsnaʔəm House, or c̓əsnaʔəm leləm̓.

It is so important that all understand the significance of this gift as well as the meaning of the name and proper pronunciation and use. Please take some time to read the below information about hən̓q̓əmin̓əm̓, the Musqueam language and the meaning, importance, and pronunciation of c̓əsnaʔəm.

About the Musqueam language: hən̓q̓əmin̓əm̓

The Musqueam community formally adopted the North American Phonetic Alphabet (NAPA) because of its specialized symbols that are designed to be an accurate language documentation and teaching tool. The Musqueam language, hən̓q̓əmin̓əm̓, contains 36 consonants, 22 not appearing in English and some appearing in only a handful of languages around the world.

How to pronounce c̓əsnaʔəm:

c̓ = “ts” sound, as in nuts, with a slight popping sound marked by the apostrophe
ə = the u in “but”
a = the a in “father”
ʔ = a consonant with no sound, like the space in “uh-oh”
The consonants “s”, “n” and “m” are the same in both English and hən̓q̓əmin̓əm̓

How to pronounce leləm̓:

The consonant “l” is the same in both English and hən̓q̓əmin̓əm̓
e = the e in “bet”
ə = the u in “but”
m̓ = the apostrophe signifies glottalization, which produces a creaky sound quality

View the pronunciation video with Musqueam Elder Larry Grant, and go more in-depth with the sounds of the hən̓q̓əmin̓əm̓ alphabet.

How to type c̓əsnaʔəm həm̓ləsəm̓, q̓ələχən or other words in hən̓q̓əmin̓əm̓:

If you are in a role that involves regular communication with the names gifted by Musqueam, the First Nations Unicode Font will be a great tool for you to have, as it provides keyboard shortcuts. The font is available to download for Windows or Macintosh users for free from the UBC First Nations and Endangered Languages Program website. If you have inquiries in terms of downloading or using the font, please contact Sarah Ling.

What does c̓əsnaʔəm mean?

The following description of c̓əsnaʔəm, provide by Musqueam, is featured on a commemorative bookmark given out at the naming ceremony, and to the residents:

c̓əsnaʔəm, one of our Musqueam villages, existed on the stal̕əw̓ (now called the Fraser River) long before Vancouver was founded. For over 4000 years, generations of our ancestors lived at c̓əsnaʔəm. Around 2000 years ago, it grew to become one of our largest villages. Over the past 125 years, archaeologists and collectors have mined c̓əsnaʔəm for our ancestors and their belongings, calling them human remains and artifacts. Today, c̓əsnaʔəm has been paved over and built upon without our consent, yet it is still part of our territory, culture, and history.

As c̓əsnaʔəm House is the largest within Totem Park Residence (with 354 residents), completes this community – it is the final infill project – and is located “the furthest upstream” of any house at Totem Park, Musqueam thought it was fitting to name it after one of the largest Musqueam village. This is also a legacy of the series of exhibitions entitled c̓əsnaʔəm: the city before the city curated by Musqueam, the Museum of Anthropology, and the Museum of Vancouver. Again, it is a significant honour for us to receive such a meaningful, thoughtful and important gift.

There is a beautiful exterior building sign, along with powerful art and information located within the entrance of c̓əsnaʔəm House. If you have a chance, I urge you to stop by to learn more. One of these impressive pieces is a 40-foot long double-headed serpent designed by Suzanne Guerin, a young Musqueam artist.

Related: View photos of the naming ceremony [Facebook photo album]

This article has been slightly edited and is reprinted from its original source.

James Andrew, Aboriginal Student Initiatives Coordinator, celebrates the 15th anniversary of the Aboriginal MD Admissions program alongside current UBC medical student Willow Thickson and alumnus Dr. Peter Eppinga (far right). Photo credit: Paul H. Joseph

October 20, 2017 – There is a steady hum of activity inside the Cowichan Maternity Clinic in Duncan. Cassandra Felske-Durksen places a gentle hand on the young woman’s shoulder, while monitoring the fetal heart rate displayed on a nearby screen.

As a family physician with a special interest in Indigenous women’s health and obstetrics, Dr. Felske-Durksen has made it her priority to support the maternal care needs of women in the Cowichan Valley, home to the Hul’qumi’num people on Vancouver Island.

Meanwhile, over 700 km away in Quesnel, Dr. Benjamin Matthew adjusts his surgical cap before scrubbing in for the operating room.

About to perform his second laparoscopic abdominal surgery of the week, he’s one of two general surgeons working in the small city in B.C.’s central interior.

While miles apart — and though their paths have never crossed — Dr. Felske-Durksen and Dr. Matthew share a bond.

They are both graduates of UBC’s Faculty of Medicine and are among a growing number of Indigenous physicians now working in communities across B.C. and Canada.

Since the creation of the Aboriginal MD Admissions Program in 2002, the Faculty of Medicine has seen more than 70 Indigenous learners graduate from its MD Undergraduate Program, which trains medical students at four unique sites across the province.

“It’s an upward and very encouraging trend and I’m very proud of what we’ve accomplished over the years,” says James Andrew, the Faculty of Medicine’s Aboriginal Student Initiatives Coordinator, who has helped to grow the Aboriginal MD Admissions Program from its infancy.

The program — celebrating its 15th anniversary this fall — offers prospective Indigenous medical students a wide range of support throughout the pre-admissions and admissions stage, including counselling and workshops, as well as peer-to-peer mentorship with Indigenous students currently in the MD program.

Benjamin Matthew

For Dr. Matthew, who is from the Simpcw First Nation located in the community of Chu Chua near Barriere, the Faculty’s admissions program was fundamental in securing his decision to become a doctor.

“When I was younger, I had an interest in medicine, but it wasn’t until I attended the pre-admissions workshop run by James Andrew that I was able to envision it becoming a reality,” says Dr. Matthew. “It really opened my eyes to the possibilities.”

Today, after completing four years of medical school based at UBC’s Northern Medical Program in Prince George, followed by six years of residency training in general surgery at UBC, Dr. Matthew is busy settling into life in Quesnel.

“Coming from a rural area, Quesnel is the perfect setting for me. My practice size and scope are wonderful — it all just fits,” says Dr. Matthew, who is also serving as a UBC clinical faculty member, teaching medical students who come to the small city for surgical rotations.

As the first Indigenous surgeon working in Quesnel, where the percentage of Aboriginal people is more than double the provincial average, Dr. Matthew knows he has an important role to play.

“Coming from a First Nations background, and growing up on a reserve, I bring a certain perspective and a deeper understanding of some of the unique health care needs of Aboriginal people,” says Dr. Matthew.

And, just as the Faculty of Medicine’s admissions program helped secure his own decision to enter medicine, Dr. Matthew is now looking to inspire future generations of Indigenous youth to pursue their dreams.

“I think one of the biggest roadblocks for Aboriginal youth and young adults is that they can’t picture themselves getting there — they don’t think it will ever be a possibility,” says Dr. Matthew. “That’s why it’s so important to break that barrier, to foster their interest, and to open their eyes to the possibilities.”

Cassandra Felske-Durksen

For Dr. Felske-Durksen, who is from the Métis Nation of Alberta and grew up in the Métis settlement of St. Albert, the decision to pursue a career in medicine was always deeply connected to her interest in helping Indigenous populations.

“With medicine, I felt that I would be able to create change in a way that was meaningful and lasting in people’s lives,” says Dr. Felske-Durksen.

After graduating from UBC’s MD Undergraduate Program in 2015, she went on to pursue her residency training in Cowichan with UBC’s Indigenous Family Medicine Residency site, which welcomes trainees who have a special interest in Indigenous health.

As a resident, Dr. Felske-Durksen earned numerous awards for her advocacy and outreach work, including her time spent supporting members of the Penelakut First Nations on Penelakut Island, a 30-minute ferry ride from Chemanius.

“Like other rural and remote areas in B.C., many on Penelakut face barriers to accessing care. The outreach is so beneficial for the community, but it’s also deeply beneficial for us, as young doctors — we learn so much and I feel honoured to be invited into the community,” she says.

In the years ahead, both Dr. Felske-Durksen and Dr. Matthew plan to continue scaling up their involvement working with and advocating for the health of Indigenous populations at the local, provincial and national level.

The impact they have already made is undeniable, but Dr. Felske-Durksen and Dr. Matthew represent only two of more than 70 Indigenous graduates now working to improve the health of communities across B.C. and Canada.

Together, it is the power of their collective journeys that will continue to attract future generations of Indigenous youth to the field of healthcare in the years to come.

Related: Future health professionals get crucial Indigenous culture training

The 15th anniversary of the Faculty of Medicine’s Aboriginal MD Admissions program was celebrated this week at the First Nations Longhouse at UBC. View pictures from the celebration.

October 20, 2017 – Students from 11 of UBC’s health-related programs will come together for the first time on Thursday for a new learning experience designed to help them better serve Indigenous people.

The UBC 23-24 Indigenous Cultural Safety interdisciplinary learning experience was launched this month as a required component for students in medicine, genetic counselling, midwifery, occupational therapy, physical therapy, pharmacy, dental hygiene, dentistry, dietetics, nursing, and social work. Next year, students in audiology and speech language pathology will also take part.

Nadine Caron, co-director of UBC’s Centre for Excellence in Indigenous Health.

The initiative is a response to two specific calls to action from the Truth and Reconciliation Commission of Canada. Action 23 in the commission’s 2015 report calls for cultural competency training for all health-care professionals, and Action 24 calls for medical and nursing schools to have all students take a course dealing with Aboriginal health issues.

“Cultural safety and humility training is moving from a place of being a wonderful addition or insightful add-on, to something that’s non-negotiable in the training and education of professionals, academics and citizens of the country that we are trying to become,” says Nadine Caron, co-director of UBC’s Centre for Excellence in Indigenous Health (CEIH). “We have the only medical school in B.C., the only dentistry school, the only pharmacy school, and the largest nursing school, and I think it’s really important that we show leadership in this area.”

UBC developed a curriculum that all health-care disciplines could share, bringing together a diverse group of students to develop this foundational knowledge. The students will then be better prepared to work in B.C., where embedding cultural safety in the health-care system has long been a goal of the First Nations Health Authority (FNHA). In 2015, The Ministry of Health and six other health authorities joined the FNHA to declare their commitments to it. Earlier this year, 23 colleges that regulate B.C.’s health-care professions did the same.

“It’s about dispelling stereotypes, and talking about strategies for building relationships and getting a deeper understanding of who people are as individuals,” said Carrie Anne Vanderhoop, the education coordinator at CEIH who led development of the curriculum. “How do I connect with the people that I am supposed to be caring for, in order to provide quality, culturally safe care and ultimately achieve improved health outcomes?”
Nadine Caron, co-director of the Faculty of Medicine’s Centre for Excellence in Indigenous Health (CEIH).

Nadine Caron, co-director of the Faculty of Medicine’s Centre for Excellence in Indigenous Health (CEIH).

First-year medical student Dakota Peacock (right) and Jason Min, a lecturer in the Faculty of Pharmaceutical Sciences, welcome the new interdisciplinary learning experience. Photo credit: UBC Public Affairs

First-year medical student Dakota Peacock welcomes the chance to gain more exposure to Indigenous perspectives than his education has provided so far.

“We had some Indigenous cultural teaching in high school, but in my opinion it was very superficial,” Peacock says. “I’m grateful for the opportunity to find out what it is we’re doing that works for Indigenous people, what doesn’t work, and what we can learn about their cultures, spirituality and social structures to be able to serve them more effectively.”

Peacock has already completed the first of five online modules that cover topics like Aboriginal history in Canada, the history of colonization, barriers to health-care access for Indigenous people, and racism — all from an Indigenous perspective. Leaders such as Splatsin First Nation Chief Wayne Christian, University of the Fraser Valley Chancellor Gwen Point, and St’at’imc Nation Elder Gerry Oleman provide video lessons, along with links to further reading. Students progress through the modules by completing online assessments.

During Thursday’s in-person workshop and another on Nov. 17, students will gather with Indigenous and faculty facilitators to examine their own cultural biases and talk about how they can become allies with Indigenous people in a health-care context.

Jason Min, a lecturer in the faculty of pharmaceutical sciences, learned how this can help several years ago, after a difficult start as a UBC pharmacy graduate who travelled to serve Indigenous communities around B.C.

“I went into these communities with a very optimistic attitude that I could solve all their pharmacy-care needs,” recalled Min, who will help facilitate the workshop as a faculty member. “Unfortunately, it was a very tough lesson. It was an incredibly steep learning curve.”

Once Min realized he had much to learn from his Indigenous patients and embraced the idea that the learning process would not end, things began to change.

“I could see the clinical changes happening with my patients, and I could see the numbers improving, but that was only part of the picture,” Min said. “The other part was that they were asking me to come back. That to me is the real barometer. That’s really rewarding.”

UBC Health, a consortium that enables collaboration across health programs at UBC, partnered with CEIH, a research, education and training centre in the Faculty of Medicine’s School of Population and Public Health, to deliver the new curriculum.

“I could see the clinical changes happening with my patients, and I could see the numbers improving, but that was only part of the picture,” Min said. “The other part was that they were asking me to come back. That to me is the real barometer. That’s really rewarding.”

UBC Health, a consortium that enables collaboration across health programs at UBC, partnered with CEIH, a research, education and training centre in the Faculty of Medicine’s School of Population and Public Health, to deliver the new curriculum.

Related:

• Indigenous medical graduates inspire future generations

• CTV News: UBC students learn to care for Indigenous people by understanding racist legacy [external link]

A simple water treatment system has helped lift water advisories in two B.C. First Nations communities. Credit: UBC/Res’eau WaterNet

Feb 21, 2018 – For the first time in decades, two remote First Nations communities in Lytton, B.C. have access to safe drinking water – thanks to a point-of-entry treatment system designed by University of British Columbia engineers in collaboration with the communities, industry and government.

The setup delivers a minimum of 400 litres a day per person. Water is drawn from nearby creeks and piped into a fridge-sized plant installed in the basement of each home. Simple filters screen out dirt and clays, and an ultraviolet irradiation unit eradicates harmful bacteria in the water.

The system began operation in November 2016, and the boil-water advisory was lifted two months later with no water quality issues since.

“It’s so nice to be able to drink water straight from the tap,” says Chief Janet Webster of the Lytton First Nation, who’s also a resident of the Spintlum reserve, one of the two communities now using the new system.

The system costs around $7,000 per household, including installation – significantly less than alternative central treatment plants that could run to hundreds of thousands of dollars for each community, says project lead and UBC engineering professor Madjid Mohseni. Each plant is designed to last for at least 10 years and requires minimal maintenance.

“Many water plants fail because they’re over-designed for local needs or require complicated technology to operate,” said Mohseni. “Thanks to close collaboration with the Lytton band, our industry partners, and Indigenous Services Canada, we were able to build a system that matches the community’s needs and capacity, and to provide comprehensive training for the community water operators.”

Madjid Mohseni

The team tested the water multiple times to ensure that it met the highest quality standards for drinking water, and monitored the system for an entire year to see how it performed through the seasons and as the quality of the raw water changed.

Funding was provided by Res’eau-WaterNet, a cross-sectoral partnership program that aims to provide safe drinking water to small, rural and Indigenous communities. Mohseni, who serves as Res’eau’s scientific director, says that its community circle problem-solving approach was critical to the project’s success.

Warren Brown, the lead water operator from the Lytton First Nation who worked closely with the UBC-Res’eau team, agrees.

“We enjoyed building new relationships with Res’eau and partners from other parts of the world. With that trust in place, we were able to design a solution that was the right size and met the communities’ needs and is sustainable over the long term,” said Brown.

The system is particularly cost-effective for tiny reserves with five households or less as these do not meet the threshold for federal funding support for water treatment, added Mohseni.

“As of December 31, 2017, there were 15 boil-water advisories and three do-not-consume advisories in effect in 16 First Nation communities in B.C,” he said. “Our success in Lytton highlights the potential of the community-circle approach for other communities facing similar challenges.”

Dave Robinson (standing), Monica Treanor (far right, sitting), Ryan Isaacson (Teaching Assistant, far left, sitting), and Mrs. Treanor’s Grade 6/7 class pose with “Sir Sandford’s Seal” at the conclusion of the oiling ceremony held at the UBC First Nations Longhouse.

March 5, 2018 – Fourth-year teacher candidate, Dave Robinson, with the UBC Indigenous Teacher Education Program, and Vancouver School Board Grade 6/7 teacher, Monica Treanor, with Sir Sandford Fleming Elementary School, recently completed a five-month carving project with her class.

Over this period, an 80-centimetre red cedar sculpture was hand-carved and sanded by Mr. Robinson and Mrs. Treanor’s students. The final touch on “Sir Sandford’s Seal,” as the piece came to be called, included an oiling ceremony held on February 22, 2018 at the UBC First Nations Longhouse, which saw each student take a turn brushing it with finishing oil.

Dave Robinson

Q: How did the project come about and what was the result?

The project began during a practicum visit to Monica Treanor’s classroom at Sir Sandford Elementary, where I gave weekly one-hour lessons on sculpturing. From there, I asked the students if they would like to do a carving project with me, and they said yes. After each lesson, the youth would do a journal entry, which I used to infer the sculpture’s direction and what needed to happen for it to achieve balance. Every week was different with respect to the tools I used, including demonstrations of sculpting, and student participation in the sculpting process.

In the end, we created a piece we call “Sir Sandford’s Seal.” The name comes from the person the school is named after, Sir Sandford Fleming, who proposed worldwide standard time zones, which resulted in better ways to negotiate time. And given that the piece resembles a seal that negotiates its time spent in water or out on the land, the name is a play on the idea that students also negotiate their time spent in school and out in the community.

Q: Did the students have any previous experience with Indigenous people, history, or culture?

The class included one First Nations youth – who by the way made an amazing statement after the ceremony, saying “it was cool to be able to make choices that had an impact, and we could see the changes happen” – but generally, no. The class is very multicultural with students from other parts of the world, and so this was a great experience for them to have.

Q: What did you learn from your experience working with the students?

Aside from learning how to work a sculpting project with 27 students in one room with a one-hour time limit, it was the collective experience of working toward a shared goal to complete a sculpture, and to discover its possibilities.

I learned different things about the students’ cultures. For example, one student shared how his culture makes skin canoes. Each student would share their experience in their journals, and the perspectives were inspiring, different than my own understanding, and this helped me to appreciate the experience of the youth as well as my own.

During this time, Mrs. Treanor provided exceptional guidance, and I learned invaluable classroom management techniques and different teaching strategies from her.

Q: What are Mrs. Treanor’s thoughts on the project?

She provided me the following statement, along with some amazing comments from her students.

“[The following] are just a handful of the testimonials from my class. I must say that reading them brought tears to my eyes. The impact of this project on their young lives will forever be embedded in them to their adult lives. Without Dave’s expertise in sculpting, my class would not have had this amazing experience. I could visibly see the class coming together as they were involved in the design of the sculpture. Dave had a very gentle guiding way of teaching them the art of sculpting. They became proud of what they achieved as a class. This project definitely enhanced their learning about carving and Indigenous ways. But most importantly, what can be done as a cohesive group with expert guidance. Thank you, Dave.”

Student testimonials:

“The way this piece of wood trunk transformed into this sculpture made me realize that something so simple as that can have the potential to become something so magnificent if you treat it the right way.” – Tri, Gr. 6

“Every Thursday was an experience that was fun and helped me. The making of the sculpture started November 2017. At that time, I only knew the people in my class for two months. Seeing everyone’s ideas all coming together helped me to learn about them. Just by looking at the wood, I see what everyone in the class pointed out. I see the seal, lord, bear, cyclops etc. It is a sculpture that represents our class.” – Ben, Gr. 7

“I had a wonderful time helping create the wooden sculpture. I learned a lot about carving and hope to do more in the near future. It was an experience not too many people could try and it was such a blessing that a whole class was able to help. It was a once-in-a-lifetime chance and out of everybody in the world, we got picked to do it. From beginning as a chunk of wood and ending as a wonderful masterpiece – it is something that all of us created.” – Keith, Gr. 7

“I’m glad that I had an opportunity to be part of a piece of art. I wish I could do this again. My favorite part during the process was deciding what we should do with the piece. Great thanks to Mr. Robinson for giving us this fun and remarkable experience. Yesterday at the oiling ceremony was lots of fun, too. Especially watching the piece come to life. Very satisfying.” – Jonathan, Gr. 7

“My experience with the sculpture was amazing. At the beginning, it was like a little baby. But every time Mr. Robinson came, we would change something. At first, it was so rough. But now it’s as smooth as silk. When we oiled the sculpture, it was amazing. It’s like a flower growing and unfolding. The oil just transformed it from dead to alive. It was beautiful. I was just speechless. The experience is one of the best things that’s happened to me in my life.” – Leo, Gr. 6

“Yesterday was a great experience because we got to oil a sculpture. Before that we got to help Mr. Robinson design the sculpture and doing this as a class really brought us all together as a class, as a community and also as a family. It’s not like every class gets to do this so I guess we were quite lucky to get to do this.” – Ryan, Gr. 7

“I thought it was cool to try all the different tools and use them as well. It’s not like we can do this everyday. I had so much fun working with Mr. Robinson and the class on this sculpture! If I had another opportunity, I would definitely take it!!!” – Jasleen, Gr. 6

Q: What advice do you have for those who might consider a similar project?

I would advise anyone looking to do a project like this to be prepared, and to remember it’s about the youth having an experience that they will remember for the rest of their lives. I would also say that as a teacher or teacher candidate you should realize that it is your responsibility to fulfill each part of the process, and not to start something you don’t have the time or energy to complete. In this case, it was a good experience because the students were allowed to be curious, wonder, predict, and see the results of their choices, perspectives, and actions.

Q: With the project done, what’s next?

I am going to continue to do projects with students during my practicum. And similar to the yellow cedar medicine wheel puzzle I did with the UBC Cedar Aboriginal Science camp, this sculpture will be one of the tools I use to incorporate First Peoples principals of learning into classrooms.