La Fondation Autochtone de Guérison (FAdG) est un organisme à but non-lucratif, d'envergure nationale et dont la gestion est autochtone, La FAdG a réservé cette page aux articles et autres documents desituée à Ottawa, établie le 31 mars 1998, à qui une subvention unique de 350 millions de dollars a été allouée par le gouvernement fédéral du Canada selon les recommandations du Rassembler nos forces – Plan d’action autochtone du Canada. Un mandat d’une durée de onze ans, se terminant le 31 mars 2009, a été confié à la Fondation autochtone de guérison dans le but d’encourager et d’appuyer, à l’aide de contributions financières et de recherches, des initiatives de guérison communautaires conçues et réalisées par les Autochtones, celles-ci visent le traitement des séquelles des abus physiques et sexuels subis sous le régime des pensionnats indiens au Canada, y compris les répercussions intergénérationnelles. La vision de la FAdG, c'est que les Autochtones auront, de manière significative, traité les effets de mauvais traitements subis dans les pensionnats et ils auront rétabli un plus grand bien-être pour eux-mêmes et les descendants des sept générations futures. Ce lien mène à une section du siteweb de la FAdG réservé pour des articles et autres documents de référence se rapportant au sujet des pensionnats. Il contient: un répertoire des pensionnats au Canada,un repéertoire des sources de finanement pour les activités de guérison communautire et, finalement, un répertoire de tous les documents publiés par la FAdG lesquels traitent aux aspèts divers des séquelles et comprisent des rapports officiells, oeuvres littéraires et disques CD, entre autres.

Les autrices parlent des manifestations de la souffrance à l’école dans le cadre d’une communauté algonquine dont plusieurs membres ont connu, par le passé, la vie du pensionnat ou l’expérience scolaire à Val-d’Or et sont aujourd’hui confrontés à leurs préjugés et souffrances, en vertu de la construction d’une école primaire dans leur milieu.

Education is expected to assist students in the development of their personal identities and the achievement of social and economic success, tet the aspirations of Indigenous students have too often been thwarted by the very structures that are supposed to help them. Combining a research study, an extensive review of literature, and an analysis of current trends, Schissel and Wotherspoon detail the harm done to Indigenous children and their families--not only in the past, when residential schools explicitly set out to eliminate Indigenous identities, but also in more recent years, when educational systems designed for the mainstream have relegated First Nations students to the sidelines. The authors find hope for the future in four experimental programs from Saskatchewan, in which severely stressed Indigenous youth have found self-esteem in educational settings that take into account traditional culture and spiritual teachings, as well as academic achievement. Interviews with Indigenous students provide an additional depth to the authors' findings.

Kevin Loring’s full-length play is meant to expose the shadows below the surface of the playwright’s First Nations heritage, and to celebrate its survivors. Though torn down years ago, the memories of their residential school still live deep inside the hearts of those who spent their childhoods there. For some, like Floyd, the legacy of that trauma has been passed down through families for generations. But what is the greater story, what lies untold beneath Floyd’s alcoholism, under the pain and isolation of the play’s main character? Loring’s title was inspired by the mistranslation of the N’lakap’mux (Thompson) place name Kumsheen. For years, it was believed to mean “the place where the rivers meet”—the confluence of the muddy Fraser and the brilliant blue Thompson Rivers. A more accurate translation is: “the place inside the heart where the blood mixes.” But Kumsheen also refers to a story: Coyote was disemboweled there, along a great cliff in an epic battle with a giant shape-shifting being that could transform the world with its powers—to this day his intestines can still be seen strewn along the granite walls. In his rage the transformer tore Coyote apart and scattered his body across the nation, his heart landing in the place where the rivers meet. * Won the Jessie Richardson Award for Outstanding Original Script; the Sydney J. Risk Prize for Outstanding Original Script by an Emerging Playwright; Awarded the Governor General’s Literary Award for Drama

Cet article décrit un projet de revitalisation de la langue wendat, connue aussi comme la langue "huronne" ou la langue "huronne-wendat", langue ancestrale du peuple Wendant, une des Premières Nations au Canada. Bien qu'il s'est passé au moins un siècle depuis le décès des derniers locuteurs courants de la langue Wendat, la langue est bien documentée en textes et est l'objet d'un effort majeur de revitalisation linguistique depuis 2007. Le projet Yawenda ("la voix") est une collaboration entre la Nation huronne-wendat et l'Université Laval. Les objectifs généraux du projet sont d'effectuer une reconstruction linguistique de la langue wendat à partir des sources écrites; de former des futurs professeurs de la langue et de produire du matériel didactique pour tous les groupes d'âge. Cet article discute quelques réflexions et donne du contexte par rapport à ce projet.

Cet ouvrage est un recueil d'articles et de réflexions succinctes provenant de plus de trente collaborateurs ayant contribué par leurs efforts à instaurer des sociétés justes et englobantes au Canada et à l'étranger. La Commission de vérité et de réconciliation a pour tâche d’aider à ce qu’on s’assure que cette affirmation fera foi d’une même réalité pour l’ensemble des citoyens autochtones au Canada. Crée par la Fondation autochtone de guérison, cet ouvrage est présenté aux Commissaires pour encourager leurs efforts visant d'affirmer la vérité et l'avancement de la réconciliation au bénéfice de tous les peuples au Canada.

The original edition of Truth and Indignation offered the first close and critical assessment of the Truth and Reconciliation Commission (TRC) as it was unfolding. Niezen used testimonies, texts, and visual materials produced by the Commission as well as interviews with survivors, priests, and nuns to raise important questions about the TRC process. He asked what the TRC meant for reconciliation, transitional justice, and conceptions of traumatic memory.
In this updated edition, Niezen discusses the Final Report and Calls to Action bringing the book up to date and making it a valuable text for teaching about transitional justice, colonialism and redress, public anthropology, and human rights. Thoughtful, provocative, and uncompromising in the need to tell the "truth" as he sees it, Niezen offers an important contribution to understanding truth and reconciliation processes in general, and the Canadian experience in pArcticular.

For five consecutive generations, from roughly 1880 to 1980, Indigenous children in the United States and Canada were forcibly taken from their families and relocated to residential schools. The stated goal of this government program was to "kill the Indian to save the man." Half of the children did not survive the experience, and those who did were left permanently scarred. The resulting alcoholism, suicide, and the transmission of trauma to their own children has led to a social disintegration with results that can only be described as genocidal. "This book is essential reading for anyone concerned with the ravages of settler state colonialism or the effects of transgenerational trauma." - -Natsu Taylor Saito, Professor of Law, Georgia State University

L’abus de substances a longtemps été identifié comme une des causes fondamentales des divers troubles rencontrés chez les Autochtones. En regardant la situation avec une ouverture historique et sociale, on constate rapidement que cette surconsommation est en fait bien plus un symptôme qu’une cause en soi. La communauté de Nutashkuan, aidée de psychologues, a mis sur pied un projet de guérison, basé sur des expéditions thérapeutiques sur le territoire du Nitassinan.

Birdie is the outstanding debut novel by Cree law professor and activist Tracey Lindberg. A member of the As’in’i’wa’chi Ni’yaw Nation Rocky Mountain Cree she has a doctoral degree in law as well as law degrees from the University of Ottawa, Harvard Law School and the University of Saskatchewan. She was awarded the Governor General’s Gold Medal, the most prestigious award given to a doctoral student in humanities. Currently at Athabasca University, where she is Chair of the Centre for World Indigenous Knowledge and the Canada Research Chair of Indigenous Traditional knowledge, Legal Orders and Laws, Professor Lindberg has published many legally based Arcticles in areas related to Indigenous law and Indigenous women. In addition to writing stories for literary journal this remarkable author is also a blues singer. The story main character is a big, beautiful Cree woman with a dark secret in her past, Bernice (“Birdie”) Meetoos has left her home in northern Alberta to travel to Gibsons, B.C. She is on something of a vision quest, looking for family, for home, for understanding. She is also driven by the leftover teenaged desire to meet Pat Johns--Jesse from The Beachcombers--because he is, as she says, a working, healthy Indian man. Birdie heads for Molly’s Reach to find answers, but they are not the ones she expected. With the arrival in Gibsons of her Auntie Val and her cousin Skinny Freda, Birdie begins to draw from her dreams the lessons she was never fully taught in life. Informed by the lore and knowledge of Cree traditions, Birdie is a darkly comic and moving first novel about the universal experience of recovering from tragedy. At heart, it is the story of an extraordinary woman who travels to the deepest part of herself to find the strength to face the past and to build a new life.