By Maren Savarese Knopf This post was originally published by NiCHE in collaboration with the Indian Act 150 series. “Sir, We are looking anxiously for your report as to Indian titles both within Manitoba and without; and as to the best means of extinguishing [terminating] the Indian titles in the valley of Saskatchewan…We should take immediate steps to extinguish the… Read more »
As the teaching of history in Canadian universities seeks to incorporate decolonization, anti-racism, and truth-telling, the work of how to realize these commitments in practice remains emergent. As a Nuu-chah-nulth and a White settler co-teaching team, we delivered a 12-week undergraduate history course at the University of Victoria (UVic) that focused on these commitments. In so doing, we treated relationship and responsibility as essential parts of the work of teaching history at a Canadian university.
Amy Swiffen, Keith Cherry, Hannah Wyile and Kris Millett This post is part of the Indian Act 150 series There is a harmful provision of the Indian Act that, until recently, has never been the object of sustained scholarly scrutiny: Section 141. In force from 1927 to 1951, this provision made it an offence for Indigenous peoples to raise funds or retain… Read more »
Daniel Sims This post is part of the Indian Act 150 series In May 2024, I attended a meeting of Parks Canada’s Indigenous Cultural Heritage Advisory Council in Sydney, British Columbia. One of our agenda items was the federal government’s commemoration of upcoming historical events, including the passage of the Indian Act in 1876. The hope was that we would tell the… Read more »
By Andrew Nurse This post is part of the Indian Act 150 series. On March 11, 2026, Saskatchewan Court of King’s Bench Justice D.E. Labach issued a summary judgement against Darryl Leroux.1 The issue was whether Leroux, a well-known authority on “self-indigenization,” had defamed Michelle Coupal, a Canada Research Chair at the University of Regina, because he suggested Coupal used a fake… Read more »
By Jenni Makahnouk This post is part of the Indian Act 150 series The Indian Act is commonly treated as a governance structure: an object to be interpreted, amended, or dismantled through policy reform. This framing assumes neutrality where there is appetite. This article argues that the Indian Act functions less as a static legal instrument and more as a… Read more »
By Bob Joseph This post is part of the Indian Act 150 series. This year, 2026, marks 150 years of the Consolidated Indian Act of 1876. This serves as a timely opportunity to discuss the dismantling of this destructive and restrictive piece of legislation. The Indian Act has constrained and controlled the lives of Status Indians for generations, and reconciliation… Read more »
By Samir Shaheen-Hussain The “thrifty gene” has a decades-long history that can be traced back to James V. Neel, an American physician-scientist, considered by many in his field as the “father of modern human genetics” [90]. Neel expounded his hypothesis in 1962 by proposing that such a gene would have emerged in hunter-gatherer societies as an adaptive response to a… Read more »
The kinds of assimilatory activities run by the YWCA, and other volunteer associations, were about providing material and ideological support for the Residential School and Indian Hospital system in Canada. The goal was to assimilate Indigenous patients and youth to European-Canadian life outside of Indian Hospitals and Residential Schools, including potential places of employment. We see this in a January 1964 report that reads “The girls from the Upgrading Class and the University girls somehow got into a chat session. It was wonderful to see the young ones who are just starting out gain encouragement and hope from just watching and talking with the ones who have obviously ‘made it’.”[12] The measure of Indigenous Peoples’ “making it” became assimilation through integration requiring the removal and disconnection of Indigenous Peoples from their culture, communities, and land. As in the Habkirk and Ferguson blog, our research implicates the everyday work of service organizations and their volunteers in supporting the colonial project. Where there were shortfalls of money or goods, we see women’s philanthropic work filling gaps. Knowing these histories and acknowledging these connections is integral to enacting Reconciliation because the “burden of truth-telling should not be placed on the shoulders of survivors. Reconciliation requires institutions, governments, and individuals to live up to their own responsibilities and complete and fulfill the TRC’s 94 calls to action. We must all learn the true history of Residential Schools, listen to Survivors and take a stand against those who would deny, distort and minimalize this history.”
![Photo of a typed passage. It reads "Anecdotes by Ruth Fadum. G[redacted], Ward 5A, a little girl was in a body cast. She had T.B. of the spine. She was in a crib with a cover on to keep her in it. When Governor General, The Rt. Hon. Mr. Massey visited, she quietly looked at him, with her mischievous eyes, and he said, "I'll bet you're a holy terror when I'm not here." This was so true because she found all kinds of ways to lower the side of her crib and get out. [Redacted] was sent down from..." The remainder of the text is cut off.](https://activehistory.ca/wp-content/uploads/2025/11/Provincial-Archives-of-Alberta-PR-1991-0443-21-redacted-1-176x176.jpg)
As I reflect further on archives and western approaches to historical research, it is clear that institutions of colonial memory are consistently used against Indigenous Peoples as a weapon. This unjust weaponization comes from what is considered accurate information, who has access to its collection, management, and manipulation, and who has the right to challenge its validity. When it comes to representation of Indigenous Peoples in the archives, the responsibility of ‘the what’ and ‘the who’ has often rested solely within documentation obtained from colonial governments and their agents.
