Page 202 - THE ONTARIO CURRICULUM, GRADES 9 to 12 | First Nations, Métis, and Inuit Studies

Grade 11, University/College Preparation
THE ONTARIO CURRICULUM, GRADES 9–12 | First Nations, Métis, and Inuit Studies
rules for band membership;“rights-bearing”and “non-rights-bearing” Métis communities; the Powley test; the ability of women to sustain their cultural and familial identities)
Sample questions: “What impact have Bill C-31, Bill C-3, and other amendments intended to address gender-based discrimination in the Indian Act had on First Nations and Métis cultural identities? What is the significance
of these amendments for the grandchildren and great-grandchildren of affected women?” “What inferences can you make about the political perspectives reflected in Project Surname and the disc number system? What have the implications been for Inuit cultural identity?” “What consequences do you think the coexistence of legislated identification policies and family/community traditions have for membership/citizenship in First Nations, Métis, and Inuit communities?”
B1.4 analyse the key objectives and results of various efforts by First Nations, Métis, and Inuit individuals and communities to reaffirm and strengthen cultural identity in response
to colonial naming (e.g., with reference to re-establishing family identity through legal restoration of original family names, conducting research on family clans to rediscover traditional kinship ties, reinforcing cultural identity by abolishing colonial names for traditional territories)
Sample questions: “The Aamjiwnaang First Nations community used to be known as the Sarnia 45 Indian Reserve. What has the name change abolished? What has it restored?” “What role can Indigenous language revitalization have in redressing colonial naming?” “What impact does restoring Anishinaabe place names to city streets, or renaming the streets, have on Indigenous and non-Indigenous city residents? Do you think the policy of restoring place names achieves its intended result? Why, or why not?” “How do plaques explaining historical place names help to reaffirm First Nations, Métis,
and Inuit cultural identities?” “What examples can you give of historical place names being reinstituted in traditional Métis territories
in Canada?”
B2. Cultural Revitalization and Cultural Continuity
By the end of this course, students will:
B2.1 describe various ways in which First Nations, Métis, and Inuit communities are utilizing Indigenous knowledge sources to promote
cultural revitalization and/or cultural continuity
(e.g., with reference to petroglyphs, scrolls, wampum belts, community oral histories, family knowledge and stories, music, dance, letters, journals, diaries, band or community council minutes, community- planning documents, genealogical information, healers and their apprentices, Elders and their helpers, knowledge keepers, orators, archivists, artisans, language and cultural advisers, historians)
Sample questions: “How do First Nations communities use petroglyph motifs to convey information, tell stories, or share beliefs?” “What are some examples of contemporary Indigenous women artists acting as agents of social change? How do their art works draw on Indigenous knowledge to support cultural continuity?”
B2.2 analyse the influence of various contemporary social and technological trends on the ability
of First Nations, Métis, and Inuit communities to sustain cultural beliefs and traditions (e.g., with reference to the prevalence of non-traditional and/or non-Indigenous cultural products in contemporary society; the use of social media and digital online tools; the impact of new technologies on traditional approaches to livelihood, such
as activities associated with food, clothing, and transportation; the coexistence of different belief traditions within communities and across Canada; access to gathering spaces for ceremonial purposes; the level of individual participation in cultural traditions; priorities and directives associated with access to and use of funding for cultural knowledge programs)
Sample questions: “In your opinion, which types of television programming have most influenced youth in the Far North with respect to cultural traditions and cultural change? What evidence can you offer?” “How have Inuit communities used television to promote cultural understanding? What results have these initiatives had?” “How might you apply the concept of stability and change to your investigation of Indigenous hunting and fishing rights? How is this issue connected to current social trends? How is it a political issue? How is it a cultural issue?” “What barriers to or advances in access to contemporary technologies have rural and/or remote First Nations and Inuit communities experienced in recent years?
How might technology use influence cultural identity and traditional knowledge practices? Whose permission needs to be considered when sharing traditional teachings and sacred knowledge via contemporary technologies?”
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