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Cree code talkers were an elite unit tasked with developing a coded system based on the Cree language for disguising military intelligence. They provided an invaluable service to Allied communications during the Second World War. Although their contributions remained hidden until recently, in part because the code talkers had been sworn to secrecy, their service helped to protect Western Allies and to win the war. Indeed, the Allies’ enemies were never able to break the code.

At their root, Indigenous feminisms examine how gender and conceptions of gender influence the lives of Indigenous peoples, historically and today. Indigenous feminist approaches challenge stereotypes about Indigenous peoples, gender and sexuality, for instance, as they appear in politics, society and the media. Indigenous feminisms offer frameworks for learning about and understanding these, and other issues, regardless of one’s gender or ethnicity.

Siksikáí’powahsin (commonly referred to as the Blackfoot language) is an Algonquian language spoken by four Blackfoot nations: the Siksiká (Blackfoot), Aapátohsipikani (North Piikani), Aamsskáápipikani (South Piikani) and Kainai (Blood). While there are some dialectal differences between these groups, speakers can generally understand one another. Blackfoot is an endangered language; since the 1960s, the number of new speakers has significantly decreased. The development of language programs and resources in Canada and the United States seek to preserve the language and promote it to new speakers.

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 Northwest Coast cultural area, one of six contained in what is now Canada, is home to many Indigenous peoples, such as the Nuu-chah-nulth, Kwakwaka’wakw, Haida, Coast Salish and Haisla. Geographically, the region features extremes in topography, from wide beaches to deep fjords and snow-capped mountains.

The Mowachaht and Muchalaht are Nuu-chah-nulth First Nations which formally amalgamated in the 1950s. Together, their territory includes parts of the west coast of Vancouver Island. As of September 2018, the federal government reports the registered population to be 613. Along with other Nuu-chah-nulth Tribal Council nations, the Mowachaht-Muchalaht are currently in stage four of a six-stage treaty process in British Columbia to attain self-government.

Until the latter half of the 20th century, the Netsilingmiut were nomadic hunters who lived in small shifting family groups with simple nonhierarchical social organization. They had no formal government and no institutionalized group relationships.

The name “Caribou Inuit” stemmed from Europeans who took part in the Fifth Danish Thule Expedition (1921–24) and observed that the Kivallirmiut relied on caribou for food, clothing and shelter. Based on recent estimates, the Kivallirmiut today number about 3,000.

The history of Indigenous art in Canada begins sometime during the last Ice Age between 80,000 and 12,000 years ago. To date, however, the oldest surviving artworks (excluding finely crafted, aesthetically significant stone tools) are datable to no earlier than 5,000 years ago.

Inuvialuit originally occupied the western Canadian arctic coast from Barter Island in the west to Cape Bathurst in the east, as well as the northern portion of the Mackenzie River Delta. Numbering about 2000 during the 19th century, they formed the densest Inuit population in arctic Canada.

Indigenous Services Canada (part of the former Indigenous/Indian and Northern Affairs Canada or INAC) was created by the federal government in 2017 to provide and support the delivery of services such as health care, child care, education and infrastructure to First Nations, Métis and Inuit communities. The overarching vision of the department is to support self-determination as a means of providing Indigenous peoples with the power to deliver their own services.

Walking Buffalo (born Tatanga Mani, also known as George McLean), Stoney-Nakoda leader, statesman, philosopher (born 20 March 1870 in the Bow River Valley near Morley, AB; died 27 December 1967 in Banff, AB). Walking Buffalo was present at the signing of Treaty 7 (1877) and later served as a respected leader in Bearspaw First Nation until his death. Walking Buffalo preached world peace and, in 1959, journeyed around the globe to spread this word. He was a strong advocate for protecting the environment and Indigenous rights and culture.

The history of Indigenous peoples in Canada begins much earlier than any other group living here — and is far more complex.

Elsie Marie Knott (née Taylor), Ojibwe chief, community leader, entrepreneur (born 20 September 1922 on Mud Lake Reserve [now Curve Lake First Nation], ON; died there on 3 December 1995). Knott was the first elected female First Nations chief in Canada, after a 1951 amendment to the Indian Act permitted Indigenous women to vote and participate in band governments. She was also chief of her First Nation for 14 years, from 1954 to 1962 and from 1970 to 1976. Knott was dedicated to preserving the Ojibwe language and was known for her community activism and support of education.

On 14 April 2016, the Supreme Court of Canada ruled in Daniels v. Canada that the federal government, rather than provincial governments, holds the legal responsibility to legislate on issues related to Métis and Non-Status Indians. In a unanimous decision, the court found that Métis and Non-Status peoples are considered Indians under section 91(24) of the Constitution Act, 1867 — a section that concerns the federal government’s exclusive legislative powers. Recognition as Indians under this section of law is not the same as Indian Status, which is defined by the Indian Act. Therefore, the Daniels decision does not grant Indian Status to Métis or Non-Status peoples. However, the ruling could result in new discussions, negotiations and possible litigation with the federal government over land claims and access to education, health programs and other government services.

Historically, plank houses were structures built by various Indigenous peoples on the Northwest Coast of Canada, such as the Coast Salish, Kwakwaka’wakw, Nuu-chah-nulth, Nuxalk, Haida, Tsimshian, Gitxsan and Nisga'a. Plank houses varied in size and design, depending on the community. Plank houses still exist in some communities and are used mainly for community and ceremonial purposes. (See also Architectural History of Indigenous Peoples in Canada.)

A pit house is a type of dwelling historically used by various Indigenous peoples living in the Plateau region of Canada. Partially built into the ground, pit houses provided warmth and shelter during the winter season. While pit houses no longer serve as common dwellings, they retain cultural significance for many Indigenous peoples. Archeological remains and replicas of pit houses can be found in various parts of Canada. (See also Architectural History of Indigenous Peoples in Canada.)

Historically, Inuit used a simple tent, known as a tupiq (the plural form is tupiit), while travelling or hunting during the summer months. Today, the traditional tupiq is rarely used (because modern variations have largely replaced it), but some Inuit elders and communities are working to keep the tupiq, and other Inuit traditions, alive. (See also  Architectural History of Indigenous Peoples in Canada.)

Louis Levi Oakes (also known as Tahagietagwa), Mohawk soldier, war hero, steelworker, public works supervisor (born 23 January 1925 in St. Regis, QC; died 28 May 2019 in Snye, QC). During the Second World War, Oakes was a code talker for the United States Army. Code talkers used their Indigenous languages to encode radio messages to prevent the enemy from understanding them. When he passed away at age 94, Oakes was the last Mohawk code talker. (See also Cree Code Talkers and Indigenous Peoples and the World Wars.)

Social conditions, including health, income, education, employment and community, contribute to the well-being of all people. Among the Indigenous population in Canada (i.e., First Nations, Métis and Inuit peoples), social conditions have been impacted by the dispossession of cultural traditions, social inequities, prejudice and discrimination. Social conditions also vary greatly according to factors such as place of residence, income level, and family and cultural factors. While progress with respect to social conditions is being achieved, gaps between the social and economic conditions of Indigenous people and non-Indigenous people in Canada persist.