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Marie-Anne Lagimodière (née Gaboury), settler (born 2 August 1780 in Maskinongé, QC; died 14 December 1875 in St. Boniface, MB). Marie-Anne Lagimodière accompanied her fur-trader husband, Jean-Baptiste Lagimodière, to what is now Western Canada. She was one of the first women of European descent in the area and they became some of the first settlers in Red River. Marie-Anne Lagimodière was grandmother of Louis Riel, the Métis leader of the Red River Resistance.

Nadine Rena Caron, OBC, surgeon, researcher, mentor, educator, patient advocate, community leader (born 1970 in Kamloops, BC). Nadine Caron was the first female First Nations student to graduate from the University of British Columbia Faculty of Medicine. She was also the first female First Nations general surgeon in Canada. For many years, Caron has highlighted the needs and voices of northern, rural and Indigenous populations in Canada.

Anishinaabe (other variants include Anishinabe, Anicinape, Nishnaabe, Neshnabé and Anishinabek) refers to a group of culturally and linguistically related First Nations that live in both Canada and the United States, concentrated around the Great Lakes. The Anishinaabeg (plural form of Anishinaabe) live from the Ottawa River Valley west across Northern Ontario and to the plains of Saskatchewan south to the northeast corner of North Dakota, northern Minnesota and Michigan, as well as the northern shores of Lakes Ontario and Erie. The Ojibwe, Chippewa, Odawa, Potawatomi, Algonquin, Saulteaux, Nipissing and Mississauga First Nations are Anishinaabeg. Some Oji-Cree First Nations and Métis also include themselves within this cultural-linguistic grouping. ( See also Indigenous Peoples in Canada.)

​Freda Ahenakew, OC, Cree scholar, author (born 11 February 1932 on Ahtahkakoop First Nation, SK; died 8 April 2011 at Muskeg Lake First Nation, SK). Ahenakew is recognized as a leader in the acknowledgment and revitalization of the Cree language in Canada. In her life, Ahenakew helped to preserve the oral traditions of the Cree people and share Cree traditions and stories with Indigenous and non-Indigenous peoples alike. (See also Indigenous Language Revitalization in Canada.)

Rooster Town was a largely Métis community that existed on the southwest fringes of suburban Winnipeg from 1901 until the late 1950s. While there were numerous urban Métis fringe communities on the Prairies and in British Columbia, their history has been relatively forgotten. (See also Métis Road Allowance Communities.)

Road allowance communities were home to Métis families throughout the late 1800s until the mid- to late 1900s. Métis peoples used the road allowances as new home communities after experiencing relocations, migrations and dispossession from their homelands. After resistance and violence in a period during and after the Riel Resistance of 1869–1870 and the North–West Resistance in 1885, Métis were marginalized and labelled as rebellious or troublesome by the government of Canada and the provinces.

Jerry Potts, or Ky-yo-kosi, meaning "Bear Child," scout, guide, interpreter (b at Ft McKenzie, US 1840; d at Fort Macleod, Alta 14 July 1896).

Stoney-Nakoda or îyârhe Nakodabi, "Rocky Mountain Sioux," are culturally and linguistically allied to the Plains Assiniboine, but in Saskatchewan and Montana are characterized by differences in language and culture. They speak the northern dialect of the Dakota language. Stoney oral tradition (see also Indigenous Oral Histories and Primary sources) asserts that their forefathers resided along the Rocky Mountain foothills from time immemorial.

Sadlermiut were the inhabitants of three islands in Hudson Bay: Southampton (Salliq), Coats and Walrus. The original Sadlermiut were annihilated by disease in 1902-03.

The early Inuit (Thule) were an Indigenous people who began to occupy the Arctic, from Alaska to Greenland, around 1000 CE. In the winter, the early Inuit used a house built partially into the ground to keep them warm for long periods of time. One striking feature of this structure was the roof, which was sometimes made of whalebone. (See also Architectural History of Indigenous Peoples in Canada.)

The Penner Report was a report prepared by the Special Committee of the House of Commons on Indian Self-Government. It was issued in November 1983. Named after committee chairman Keith Penner, the report made a series of recommendations. These recommendations promoted the concept of self-governing First Nations. First Nations, in this legal context, are classified as status Indians under the Indian Act.

The Métis National Council represents more than 350,000 members of the Métis Nation, defined as Alberta, Manitoba, Saskatchewan and parts of Ontario, British Columbia and the Northwest Territories. It emerged during the intense constitutional debate over Aboriginal rights in the early 1980s. The Métis National Council continues to champion a culturally and politically distinct Métis Nation with roots in Western Canada, and with outstanding claims to self-government, land and other Aboriginal rights.

Northern Coast Salish peoples live along the northern half of the Strait of Georgia, east-central Vancouver Island and the western part of the mainland. Northern Coast Salish peoples include the Pentl'ach, K’ómoks (Comox) and Shíshálh (Sechelt). (See also Indigenous Territory.)

The Huu-ay-aht First Nation, located along the west coast of Vancouver Island, British Columbia, numbers 725 registered members, as of December 2021. The Huu-ay-aht are a Nuu-chah-nulth nation and are self-governing under the Maa-nulth Treaty.

First Nation is one of three groupings of Indigenous people in Canada, the other two being Métis and Inuit. Unlike Métis and Inuit, most First Nations hold reserve lands. Members of a First Nation may live both on and off these reserves. While the term First Nation can describe a large ethnic grouping (e.g. the Cree Nation), in other cases it is synonymous with the term band. The term band was originally chosen by the federal government and used in the Indian Act. The word band describes smaller communities. Many First Nations prefer the term First Nation over band.

In Canada, the process of reconciliation is tied to the federal government's relationship with Indigenous peoples. The term has come to describe attempts made by individuals and institutions to raise awareness about colonization and its ongoing effects on Indigenous peoples. Reconciliation also refers to efforts made to address the harms caused by various policies and programs of colonization, such as residential schools. For some, the word represents an opportunity to reflect on the past, to heal and to make right. For others, however, current gestures of reconciliation are merely performative and lack meaningful action to address the harms done by colonization.

This is the full-length entry about Reconciliation in Canada. For a plain-language summary, please see Reconciliation in Canada (Plain-Language Summary).

For some Indigenous peoples, Turtle Island refers to the continent of North America. The name comes from various Indigenous oral histories that tell stories of a turtle that holds the world on its back. For some Indigenous peoples, the turtle is therefore considered an icon of life, and the story of Turtle Island consequently speaks to various spiritual and cultural beliefs.

This is the full-length entry about Turtle Island. For a plain-language summary, please see Turtle Island (Plain-Language Summary).

Ts’msyen (Tsim-she-yan, meaning “Inside the Skeena River”; sometime spelled Tsimshian or Tsm’syen) is a name that is often broadly applied to Indigenous peoples of the Pacific Northwest Coast. They speak languages of the Ts’msyen language family. In the 2016 census, 2,695 people reported speaking a Ts’msyen language. The largest concentration of Ts’msyen speakers (98.1 per cent) live in British Columbia. In the 2016 census, 5,910 people claimed Ts’msyen ancestry.

Before European settlement in Canada, Indigenous peoples spoke a wide variety of languages. As a means of assimilating Indigenous peoples, colonial policies like the Indian Act and residential schools forbade the speaking of Indigenous languages. These restrictions have led to the ongoing endangerment of Indigenous languages in Canada. Indigenous communities and various educational institutions have taken measures to prevent more language loss and to preserve Indigenous languages.