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Fatty Legs (2010) is a memoir about a young Inuvialuit girl’s two years at a religious residential school. It is based on the experiences of Margaret Pokiak-Fenton, who cowrote the novel with her daughter-in-law Christy Jordan-Fenton. Published by Annick Press, the book features illustrations by Liz Amini-Holmes and archival photographs from Pokiak-Fenton’s personal collection. Fatty Legs was a finalist for the Sheila A. Egoff Children’s Literature Prize. It received many other nominations and was named one of the 10 best children’s books of the year by the Globe and Mail.

Sandra Perron was a captain in the Royal 22e Régiment of the Canadian Forces. She served on peacekeeping missions overseas. Perron completed two tours in former Yugoslavia where she helped many displaced Bosnian children find shelter and much needed care. Listen to Perron’s story as she details her experiences as a Canadian Peacekeeper.

Please be advised that Memory Project primary sources may deal with personal testimony that reflect the speaker’s recollections and interpretations of events. Individual testimony does not necessarily reflect the views of the Memory Project and Historica Canada.

Lillian Elias (whose Inuvialuktun name is Panigavluk) is a teacher, language activist and a residential school Survivor (born 1943 in the Mackenzie Delta, NT). Influenced by her time at residential school, where administrators attempted to forcefully strip her of her language and culture, Elias has spent much of her life promoting and preserving her first language, Inuvialuktun (see Inuvialuit).

The Women's Royal Canadian Naval Service (WRCNS) was established on 31 July 1942 during the Second World War. It was the naval counterpart to the Canadian Women’s Army Corps and the Royal Canadian Air Force Women’s Division, which had preceded it in 1941. The WRCNS was established as a separate service from the Royal Canadian Navy (RCN). It was disbanded on 31 August 1946.

Medicine bundles (also called “sacred bundles”), wrapped collections of spiritually significant items, were the focus of most Indigenous spiritual rituals in the Plains region (see Plains Indigenous Peoples in Canada). A bundle might be a few feathers wrapped in skin or a multitude of objects such as animal skins, roots, or stone pipes inside a rawhide bag.

The Congress of Aboriginal Peoples speaks primarily for Non-Status Indian people and the Métis population in Canada, as well as for some other Indigenous groups (see Indian Act). In 1993, under the leadership of Jim Sinclair, the Congress of Aboriginal Peoples (CAP) grew out of a reorganization of the Native Council of Canada (NCC). Since its founding in 1971, the central objective of the NCC, and now CAP, has been to represent the interests of off-reserve Status and Non-Status Indians, Métis and some Inuit people.

The Indian Act was created in 1876. The main goal of the Act was to force the First Nations peoples to lose their culture and become like Euro-Canadians. The Indian Act has been changed many times. It does not affect either the Métis or Inuit.

(This article is a plain-language summary of the Indian Act. If you are interested in reading about this topic in more depth, please see our full-length entry, Indian Act.)

The Guerin case (R. v. Guerin) resulted in a pivotal decision by the Supreme Court of Canada in 1984 about Indigenous rights. It centred on the fiduciary (guardian or trustee) responsibility of the Crown to consult openly and honestly with Indigenous peoples before making arrangements for the use of their land. (See also Duty to Consult.) For the first time, it established that the Crown has a legal responsibility to First Nations and not simply a moral one. It also recognized Aboriginal title to their land to be a sui generis (Latin for “unique”) right.

In 1991, Canada joined an international military coalition to confront Iraq following its invasion of Kuwait. Canada contributed warships and fighter aircraft to the successful campaign to liberate Kuwait. It was the first time Canada sent women to war in combat roles, and it was the first time in decades that Canadian air and naval forces supported each other in a war zone. More than 5,100 Canadian military personnel served in the war, with a peak of about 2,700 in the region at one time. No members of the Canadian armed forces died during the conflict.

It is difficult to generalize about definitions of Indigenous rights because of the diversity among First Nations, Métis and Inuit peoples in Canada. Broadly speaking, however, Indigenous rights are inherent, collective rights that flow from the original occupation of the land that is now Canada, and from social orders created before the arrival of Europeans to North America. For many, the concept of Indigenous rights can be summed up as the right to independence through self-determination regarding governance, land, resources and culture.

On 3 October 1873, some Saulteaux peoples (an Ojibwe people) and the Government of Canada signed Treaty 3, also known as the North-West Angle Treaty. This agreement provided the federal government access to Saulteaux lands in present-day northwestern Ontario and eastern  Manitobain exchange for various goods and Indigenous rights to hunting, fishing and natural resources on reserve lands. The terms and text of Treaty 3 set precedents for the eight Numbered Treaties that followed. (See also Treaties with Indigenous Peoples in Canada.)

Carol Elizabeth Duffus was a Staff Officer and Tactical Table Trainer with the Women’s Royal Canadian Naval Service (WRCNS) during the Second World War. Women such as Carol Duffus made important contributions to the war effort, carving a path for future generations of women to join the Canadian Armed Forces. Listen to Duffus’ first-hand account of her service.

Please be advised that Memory Project primary sources may deal with personal testimony that reflect the speaker’s recollections and interpretations of events. Individual testimony does not necessarily reflect the views of the Memory Project and Historica Canada.

The McIvor v. Canada case was about gender discrimination in section 6 of the 1985 Indian Act, which deals with Indian status. Sharon McIvor — a woman who regained status rights after the passing of Bill C-31 in 1985 — was not able to pass on those rights to her descendants in the same way that a man with status could. In her case against the federal government, the British Columbia Supreme Court ruled in 2007 that section 6 did, in fact, deny McIvor’s equality rights under the Canadian Charter of Rights and Freedoms. In response to this case, the federal government introduced new legislation (Bill C-3) in 2011 to counter gender discrimination in the Indian Act.

Inuit and subarctic Indigenous peoples have traversed the North since time immemorial. Indigenous knowledge and modes of transportation helped early European explorers and traders travel and survive on these expanses. Later settlement depended to an extraordinary degree on the development of transportation systems. Today, the transportation connections of northern communities vary from place to place. While the most remote settlements are often only accessible by air, some have road, rail and marine connections. These are often tied to industrial projects such as mines.

Coureurs des bois were itinerant, unlicenced fur traders from New France. They were known as “wood-runners” to the English on Hudson Bay and “bush-lopers” to the Anglo-Dutch of New York. Unlike voyageurs, who were licensed to transport goods to trading posts, coureurs des bois were considered outlaws of sorts because they did not have permits from colonial authorities. The independent coureurs des bois played an important role in the European exploration of the continent. They were also vital in establishing trading contacts with Indigenous peoples.

Klee Wyck (1941) is a memoir by Emily Carr, consisting of a collection of literary sketches. It is an evocative work that describes in vivid detail the influence that the Indigenous people and culture of the Northwest Coast had on Carr. Klee Wyck (“Laughing One”) is the name the Nuu-chah-nulth (Nootka) people gave her. The book won a Governor General’s Literary Award for nonfiction in 1941 and has been translated into French.

During the Second World War, Sheila Elizabeth Whitton was a coder for the Canadian Navy. Whitton was sent to England in preparation for D-Day to work on coding machines instrumental to the Allies’ success. Read and listen to Whitton’s recount of the loss of her husband in the war and the resilience she had to put forward.

Please be advised that Memory Project primary sources may deal with personal testimony that reflect the speaker’s recollections and interpretations of events. Individual testimony does not necessarily reflect the views of the Memory Project and Historica Canada.

Elizabeth “Betty” Dimock’s great ambition during the Second World War was to become a nurse. She registered in the South African army to treat wounded soldiers from the North African Campaign. Read and listen to Dimock’s story below.

Please be advised that Memory Project primary sources may deal with personal testimony that reflect the speaker’s recollections and interpretations of events. Individual testimony does not necessarily reflect the views of the Memory Project and Historica Canada.

Throughout much of Canadian history, a First Nations person would lose their Indian status if they were enfranchised. An enfranchised person is someone who has the right to vote in elections. A First Nations person who is deemed a Status Indian has certain rights and benefits granted to them through the Indian Act.

(This article is a plain-language summary of Enfranchisement. If you are interested in reading about this topic in more depth, please see our full-length entry Enfranchisement).

Although the first residential schools in Canada were established with the intention of assimilating First Nations children into Euro-Canadian culture, Métis and Inuit children were also institutionalized in such facilities. Métis children experienced similar day-to-day conditions to those of other students in residential schools, but they were often considered “outsiders” by their peers and administrators. This perception affected their experiences within these institutions in particular ways.