Tag Archives: Métis Nation

Indigenous Peoples in the First World War: researching forgotten veterans

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On the left of the graphic, Tatânga Mânî [Chief Walking Buffalo] [George McLean] in traditional regalia on horse. In the middle, Iggi and girl engaging in a “kunik”, a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide stands holding a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.By Ethan M. Coudenys

This article contains historical language and content that some may consider offensive, such as language used to refer to racial, ethnic and cultural groups. Please see our historical language advisory for more information.

Understanding the First World War from the perspective of the Indigenous Peoples of this land has been of paramount importance for many Indigenous researchers, such as myself. Dedicating hours upon hours to research a single Great War veteran is sometimes required just to identify that they were indeed Indigenous. While we have excellent resources about some of the very well-known First Nations, Inuit and Métis Nation service members from that war, there is still much to discover in this realm of historical knowledge.

This post is not meant to convey the story of the Indigenous people who served during the First World War, nor would I attempt to simply generalize the experiences of Indigenous peoples into a single blog post. Instead, I will share the stories of two very different individuals and relate how research techniques can be used to better research an Indigenous person who served in the Great War.

The story of John Shiwak

Two side-by-side photos of the same man seated and wearing an army uniform.

John Shiwak, Royal Newfoundland Regiment # 1735. The Rooms, Item E 29-45.

John Shiwak was born in 1889 in Rigolet, Labrador. A member of an Inuit community, he was an experienced hunter and trapper when he enlisted with the First (later “Royal”) Newfoundland Regiment on July 24, 1915. He was still in training when the regiment was sent over the top of the St. John’s Road trench at Beaumont-Hamel on July 1, 1916, the first day of the Battle of the Somme. When Shiwak joined the regiment in France a few weeks later, on July 24, he was one of many who saw the aftermath of the near destruction of the regiment in the 45 minutes that they fought on the Somme battlefield. In April 1917, Shiwak was promoted to lance corporal. Unfortunately, that November, less than a year before the guns fell silent, Lance Corporal John Shiwak met a sad end. In the middle of the battle for Masnières (during the larger First Battle of Cambrai), Shiwak’s unit was struck by a shell, killing him and six others.

Group of five men standing or sitting.

Members of the Legion of Frontiersmen (before 1915); John Shiwak is standing at the left. The Rooms, Item IGA 10-25.

This story is not uncommon in accounts of the First World War. The Inuk man was killed in the line of duty, in the midst of his brothers in arms. Yet his story is even sadder: until now, the gravesite of Shiwak and those six other brave men were never located. It is theorized that a school was built above the grave, the construction happening without the knowledge that seven soldiers of the Great War were buried there. Nevertheless, as with all casualties without a known resting place, Shiwak is commemorated. His name is forever etched on the bronze plaques at the Beaumont-Hamel Newfoundland Memorial in France, and at a similar memorial in St. John’s, Newfoundland and Labrador.

The story of Angus Edwardson

The story of Private Angus Edwardson is of personal interest to me. He was my great-great-grandfather and fought at Passchendaele. He was born in 1894 in the northern, primarily Algonquin Anishinaabe, community of Lac-Barrière, about 300 kilometres northwest of Ottawa. On his enlistment form, Edwardson stated that he and his family resided in Oskélanéo, Quebec. For a very long time, our family did not know that he was Indigenous, nor did we know about his time in the trenches in any detail.

Luckily, in my line of work, one can discover some very interesting pieces of information. During a search through the 1921 Census, I found information that he was an “ancien soldat” (veteran); I was therefore able to find his attestation papers. While Edwardson’s story is much less noteworthy than that of Shiwak, his story provides an insight into the challenges of researching Indigenous men who fought in the Canadian Expeditionary Force (CEF) and indeed in the British forces as a whole.

Two pages of the attestation papers of Angus Edwardson.

Attestation papers of Angus Edwardson (regimental number 1090307).

In the physical description of Edwardson, the enlistment officer wrote that his complexion was “fair,” his eyes “blue,” and his hair “dark.” This description does not reflect the racial idea of an Indigenous person, nor did the enlistment officer note that Edwardson was First Nations by writing the commonly used term “Indian” under the section of the form entitled “Distinctive marks, and marks indicating congenital peculiarities or previous disease.”

From what we can see in his records, Edwardson was a member of the 253rd (Queens’ University) Highland Battalion, though he served with a number of other battalions and regiments during his time on the front. Notably, while serving with the 213th Battalion on August 28, 1918, he was wounded in the left hand by a bullet.

Challenges facing researchers

As I mentioned, not knowing that a member of the CEF was Indigenous is a major sticking point for researchers. The attestation files may not contain this information at all. In fact, this is very common in the later years of the First World War. Neither of the two men that I have written about have the telltale designation “Indian” on their attestation forms. The only way we can know for certain that these two men were indeed Indigenous is by relying on additional sources.

The first of such sources is the often-overlooked census records. The census provides vital information about research subjects, and individual information can greatly increase success in researching Indigenous members of the CEF and the Royal Newfoundland Regiment (RNR). In the case of Edwardson, I discovered that he was in fact Indigenous by looking at his record in the 1921 Census. For Shiwak, there was an entirely different route to finding his identity, which was incredibly difficult. I uncovered information about Shiwak’s ethnic heritage through the memoirs of Sydney Frost, a captain with the RNR, entitled A Blue Puttee at War. This memoir, however, is not the only way to find out that Shiwak was Indigenous.

List of names, ages and genders from the 1921 Census.

Census entry for Angus Edwardson and family, 1921 (e003065155).

Secondary sources about the First World War are numerous. For Shiwak, several appear when simply searching his name, but for other, lesser-known Indigenous members of the CEF, this may be more difficult. The excellent book For King and Kanata: Canadian Indians and the First World War by Timothy Winegard shows how we may be able to improve search techniques for Indigenous individuals and groups that served in the CEF. Though not explicitly, Winegard indicates the role of individual communities and their part in deciding to send men to enlist for the war effort. That said, this effort can be difficult, and it is worth reaching out to local genealogical societies and/or Indigenous communities for help in locating a list of names or simply an idea of how many men served from that community.

The final source of information that is quite useful in these cases is the so-called Indian Registers. These are archival documents with lists of names of members of bands. While the registers are a great resource for those researching members of a specific First Nations band and who are able to visit Library and Archives Canada in Ottawa, there are challenges remaining for those who do not know the band of their research subject or whether their subject died during the war. For individuals researching an Inuk or a member of a Métis Nation community, the challenges deepen, as there is very little primary source material from the period immediately after the Great War. It may be possible to identify Inuit or Métis Nation members of the CEF or RNR through secondary sources, but this can be challenging and take time.

Conclusion

Lance Corporal John Shiwak and Private Angus Edwardson both fought during the First World War. The former was Inuk and the latter was First Nations. The two cases exemplify the many challenges that face researchers when they are looking to find information about members of the CEF or RNR who were Indigenous. These challenges are multi-faceted, and they can pose significant difficulties in research into the stories of Indigenous veterans who fought in the Great War. There are some solutions and resources, including consulting archival records (census records specifically), checking with local Indigenous communities, and accessing some resources specific to Indigenous Peoples at Library and Archives Canada. Nevertheless, these proposed solutions can only go so far in helping researchers find information about Indigenous people who served in the First World War.

Additional resources 

Ethan M. Coudenys is a Genealogy Consultant at Library and Archives Canada. They are proudly of Innu heritage and the descendant of a residential school survivor.

Pidji-ijashig – Anamikàge – Pee-piihtikweek – Tunngasugit – ᑐᙵᓱᒋᑦ – Welcome

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On the left, Tatânga Mânî [Chief Walking Buffalo] [George McLean] is in his traditional First Nation regalia on a horse. In the centre, Iggi and a girl engage in a “kunik,” a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide, holds a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.

This blog is part of our Nations to Nations: Indigenous Voices at Library and Archives Canada series.

By Karyne Holmes

This article contains historical language and content that some may consider offensive, such as language used to refer to racial, ethnic and cultural groups. Please see our historical language advisory for more information.

Nations to Nations: Indigenous Voices at Library and Archives Canada is a multilingual and interactive e-book that features hundreds of items in the care of Library and Archives Canada (LAC) through the perspectives of First Nations, Inuit and Métis Nation staff. The first stages of developing the e-book began in 2018, shortly after I had joined LAC as a researcher for We Are Here: Sharing Stories (WAHSS), LAC’s initiative in researching, digitizing and describing Indigenous-related records to make them more accessible. I was honoured to be invited as one of the co-authors for the e-book and have the task of writing the e-book’s introductory text, “Pidji-ijashig – Anamikàge – Pee-piihtikweek – Tunngasugit – ᑐᙵᓱᒋᑦ – Welcome.” In writing the introduction, I reflected on how finding historical family documents has been personally significant and why the research and access work of WAHSS is so meaningful. I wanted to communicate the value behind projects like the e-book and WAHSS. The introductory message also highlights how the e-book celebrates language knowledge and language reclamation.

Black-and-white photograph of two women and a girl standing outdoors in front of a stretched moosehide laced onto a wooden frame. The girl is carrying an infant, and the woman on the left is holding the hand of a small child. They are on grassy vegetation, and there is a row of tall deciduous trees without leaves in the background.

Dëne Sųłiné women and children standing in front of a moosehide tanning frame, Christina Lake, Alberta, 1918 (a017946). This photo is featured in “Traditional Caribou and Moosehide Tanning in Northern Dene Communities” by Angela Code.

The Steering Committee on Canada’s Archives recently released a Reconciliation Framework as a response to Call to Action 70 issued by the Truth and Reconciliation Commission of Canada. The report acknowledges that the “colonial archival record has significantly contributed to the formation of a Canadian historical narrative that privileges the accomplishments of Eurocentric settler society at the expense of First Nations, Inuit, and Métis identities, experiences, and histories.” A fundamental message of the framework is that archives must respect Indigenous peoples’ intellectual sovereignty over materials created by or about them, and they must integrate Indigenous perspectives, knowledge, languages, histories, place names and interpretations into Indigenous-related archives.

The framework outlines ways that we can incorporate reconciliation into archival practices that reflect the work that has started at LAC. Our collaborative Nations to Nations publication is a valuable educational resource that shows the importance of re-contextualizing archival records to bring awareness to the diversity within First Nations, Inuit and Métis Nation perspectives and lived experiences.

“Pidji-ijashig – Anamikàge – Pee-piihtikweek – Tunngasugit – ᑐᙵᓱᒋᑦ – Welcome” in Nations to Nations: Indigenous Voices at Library and Archives Canada

To read the following text in Anishinabemowin, see the e-book. Nations to Nations: Indigenous Voices at Library and Archives Canada is free of charge and can be downloaded from Apple Books (iBooks format) or from LAC’s website (EPUB format). An online version can be viewed on a desktop, tablet or mobile web browser without requiring a plug-in.

 Archives and library collections provide a glimpse into the lives and experiences of our ancestors. This is true for all people, but they have special significance to Indigenous peoples. Ongoing colonial policies and actions have separated our families, thus cutting our connections and access to culture, community, knowledge and stories. Archival records and publications can facilitate the discovery of family and community history. They can also ignite memories and restore knowledge. For many, these have been partially lost through the residential school era and the ongoing forced removal of Indigenous children from their families. Historical records can recover missing pieces and unearth new information about our personal and community histories. They can allow us to share our stories with the world, in our own words.

Husband and wife standing outside a building with their daughter standing next to her mother and their son and second daughter sitting in front of them.

Michel Wakegijig and his family outside their home at Wiikwemkoong First Nation, ca. 1916 (e011310537-040_s1).

Although the value held within historical records is recognized, the majority of documents at Library and Archives Canada (LAC) were created, collected and interpreted through a colonial lens. As a result, many records pertaining to Indigenous communities are marred by missing details and inaccurate portrayals, and they are often described with a focus on what the record creator perceived to be of interest and importance. It is crucial to apply Indigenous insight, to contextualize and interpret records that pertain to First Nations, Inuit and the Métis Nation.

Textual form with typed questions and handwritten responses.

Page from the declaration of Lucie Bellerose on her scrip application, signed at St. Albert in 1885. Digitized scrip records contain biographical information on Métis Nation ancestors (e011358921).

Current initiatives at LAC are working toward prioritizing First Nations, Inuit and Métis Nation stewardship of Indigenous content. We Are Here: Sharing Stories is modifying archival record descriptions through a decolonizing lens. We are incorporating place names, community names, persons’ names and cultural terms into descriptions so that they accurately represent the record. Listen, Hear Our Voices is providing support to communities who wish to control and preserve the language-specific materials created and housed within their own communities.

Photograph of a woman standing outside on snow-covered ground. She is wearing a red parka with a fur-trimmed hood covering her head, and knee-high boots with fur and embroidered polar bears. She is holding a brown leather purse with her left arm.

Young Inuk woman from Kinngait (formerly Cape Dorset) in red qilapaaq (straight-hemmed) style parka and kamiik (boots) with polar bears embroidered on the duffel liners, Iqaluit, Nunavut (formerly Frobisher Bay, Northwest Territories), 1968 (e011212600). The description of this photo was provided through the We Are Here: Sharing Stories project.

This e-book features a collection of archival documents and published material held at LAC that was selected by LAC team members who identify as First Nations, Inuk or Métis Nation. The records we chose are drawn from transcripts, photographs, maps, audiovisual material and publications. They highlight the importance of our cultural identity, and they reflect personal experiences in learning and knowing about our own histories. The essays feature different voices, multiple perspectives and personal interpretations of records.

Watercolour of a group of people with two dogs standing on a frozen river in the lower-left corner. Several hold fishing spears. Another dog is running toward the group. In the background on the river are a number of smaller groups of people, several dogs and a horse. There is a wooden fort on the embankment on the left side, and some smaller wooden structures on the opposite embankment in the distance.

Winter fishing on the Assiniboine and Red rivers, with a fort in the background (present-day Winnipeg), Manitoba, 1821 (e011161354). This artwork is featured in “Fishing on the Red River for 3,000 Years” by William Benoit.

Where possible, translations are provided in the Indigenous language spoken by the people represented in each essay. For Indigenous peoples, language is inextricably tied to culture. Indigenous languages are exceptionally descriptive of objects, experience and emotion, which cannot be wholly explained or translated into English or French. Languages of First Nations, Inuit and the Métis Nation have been learned intergenerationally through stories, songs and land-based experiences. Language is largely influenced by the physical landscape and its resources; these have shaped Indigenous vocabularies that hold unique representations and values distinct to each culture. First Nations, Inuit and the Métis Nation across Canada are reclaiming their languages to connect to their history, to secure cultural continuity, and to honour their ancestors by knowing the languages through which they understood the world.

We respect the wishes of First Nations, Inuit and the Métis Nation about how they would like their languages and identities expressed in English and French. This may mean that some conventional rules of grammar are not applied.

Additional resources

Karyne Holmes is a curator in the Exhibitions and Loans Division and was an archivist for We Are Here: Sharing Stories, an initiative to digitize and describe Indigenous content at Library and Archives Canada.

Cradleboards: keeping babies safe and portable

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On the left, Tatânga Mânî [Chief Walking Buffalo] [George McLean] is in his traditional First Nation regalia on a horse. In the centre, Iggi and a girl engage in a “kunik,” a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide, holds a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.

This blog is part of our Nations to Nations: Indigenous Voices at Library and Archives Canada series. To read this blog post in Kanien’keha, visit the e-book.

Nations to Nations: Indigenous Voices at Library and Archives Canada is free of charge and can be downloaded from Apple Books (iBooks format) or from LAC’s website (EPUB format). An online version can be viewed on a desktop, tablet or mobile web browser without requiring a plug-in.

First Nations and Métis Nation communities used cradleboards to secure and carry infants. While the style and form varied between nations, cradleboards were typically made from thin pieces of wood to which a baby was firmly swaddled in a piece of fabric and secured with ties. Cradleboards provided parents with a safe way to carry their children during travel and allowed them use of their hands while working.

First Nation woman with a baby on a cradleboard on her back.

First Nation woman carrying a baby on a cradleboard with a tumpline (e011303100-006)

To learn more about images of cradleboards in the collections at Library and Archives Canada, we invite you to read Kanien’keha:ka author Elizabeth Kawenaa Montour’s blog article “First Nations cradleboards: understanding their significance and versatility” and her essay “First Nations cradleboards: an enduring heritage.”

First Nation family with a baby secured onto a cradleboard in front of a tent near Lac Seul in Ontario.

Mary Ann Trout-Carpenter and her husband George Carpenter with their children. The baby in the cradleboard is either Melvin or Donna. James is standing behind his mother, George is in the centre, and Marianne is standing in front of her father. Lac Seul First Nation, Ontario. (e008300467)

The essay is featured in Nations to Nations: Indigenous Voices at Library and Archives Canada, a multilingual and interactive e-book. This e-book features 28 unique essays written by Elizabeth Kawenaa Montour and other First Nations, Inuit and Métis Nation staff. It is presented mostly in the Indigenous languages spoken by the people represented in each essay, and accompanied by English and French versions. The authors are Indigenous archivists, curators and advisors who have a personal connection to the collection items that they chose for their essays. Their essays show the diversity of the histories, languages and cultures of Indigenous peoples.

First Nation woman with a baby on a cradleboard on her back.

First Nation woman carrying a baby on a cradleboard, unknown location, 1918 (a017973)

“Cradleboard” in some Indigenous languages

    • Anishnaabeg: tiginaaganan
    • Oji-cree: tikinagan (also spelled tiginaagan, tikkanaagan or tikanagan)
    • Kanien’kéha: kahrhon
    • Michif: tikinagan
    • Mi’kmaq: migjowajij alapilaqan
    • Ojibwe: dikinaagan
    • Plains Cree (nêhiyawêwin): askotaskopison

Additional resources

  • Cradleboards, Library and Archives Canada’s Flickr album

Hiding in Plain Sight and the Métis Nation: How did it all start?

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Banner for the Hiding in Plain Sight exhibitionBy Beth Greenhorn and William Benoit

When we began our research on a possible Métis exhibition in 2014, we had no idea what it would explore or how, what content we could uncover, or what the public’s perception would be. Prior to this, Library and Archives Canada (LAC) had not created an exhibition that focused on Métis Nation citizens, culture and history. When building an exhibition, we often wonder if our labour will be well received. Will the project have longevity or be a momentary flash in time?

While we knew that we wanted to highlight Métis records in the holdings at LAC, we quickly learned that even for us as LAC staff, these records were difficult to find. In the fall of 2014, a keyword search for “Métis” in art, photographic, cartographic and stamp records yielded fewer than 100 documents. We found it hard to believe that LAC holdings contained so few items related to the Métis. The issue had to be about the search terms historically used by archives to describe the Métis. Or the images depicting Métis individuals, activities and communities were described incorrectly. In spite of these obstacles, we were up for the challenge!

Work on the exhibition ramped up in 2015. We curated it in partnership with the Manitoba Métis Federation (MMF) and the Métis National Council (MNC). Their assistance and knowledge in curating this exhibition were invaluable in its success.

Between 2014 and 2016, we reviewed and updated over 1,800 records by adding “Métis” to the titles or descriptive notes, to make these documents more accessible and to better reflect the diverse voices of the collections at LAC. In addition to improving access to existing records, LAC digitized over 300 new photographic items pertaining to Métis history, many of which were featured in the exhibition. The strategies that we developed to uncover Métis content in the collections at LAC—using historical Métis communities and looking for indications of Métis material culture—offered the perfect title for the exhibition. The content we were searching for was “hiding in plain sight” all along; we just needed to uncover it.

Hiding in Plain Sight opened in February 2016 in LAC’s main building at 395 Wellington Street in Ottawa. We organized the exhibition into two themes: known portraits of Métis citizens, and artwork and photographs portraying visual clues to Métis culture.

The exhibition became bigger than we had ever imagined. In February 2017, it was adapted for an international audience when Hiding in Plain Sight: The Métis Nation was displayed at the UNESCO headquarters in Paris, France. Through the enthusiasm and financial support of the MMF, the MNC and the Government of Canada, Hiding in Plain Sight was transformed into a travelling exhibition of digital reproductions. Since opening at the Centre du patrimoine in Saint-Boniface, Manitoba, in June 2017, the exhibition has travelled to 15 communities in Manitoba, Saskatchewan, Alberta and British Columbia.

Colour photograph of an exhibition space showing large vertical panels with photographs and texts.

Installation of Hiding in Plain Sight at the Centre du patrimoine in Saint-Boniface, Manitoba, in June 2017. Photo: Library and Archives Canada

Hiding in Plain Sight was shown at the Red Deer Museum and Art Gallery in Alberta from December 2018 to March 2019. Memories and treasures generously shared by local Métis citizens from their personal collections both personalized the exhibition and complemented the reproductions of artwork and photographs held at LAC.

The exhibition is currently on display at the Swift Current Museum in Saskatchewan. We are delighted by its popularity, and in particular that Métis Nation citizens living outside Ottawa have access to documentary heritage material about their history. It is also important that the general public has the opportunity to learn about the Métis and their rich history and culture in a manner that is accurate and appropriate.

Paving the way to greater access to Indigenous-related records

Whereas Hiding in Plain Sight focuses on art and photographic collections, LAC has increased the amount of digitized content related to the Métis Nation. From 2018 to 2021, the We Are Here: Sharing Stories (WAHSS) initiative digitized nearly 600,000 records from all media pertaining to First Nations, Inuit and the Métis Nation in Canada. More than half of these records relate to the Métis Nation. The WAHSS team incorporated the names of places, communities and individuals, along with cultural terms, into descriptions to more accurately represent the records and make it easier to find relevant documents. Among the records digitized were thousands of Métis Scrip and Red River lot maps, including this 1880 plan showing the Parish of Lorette, Manitoba.

A map in colour showing numbered farming lots along a river, with the names of individuals.

Plan of river lots in the Parish of Lorette, Manitoba, 1880 (e0011213853)

In 2021, LAC published Nations to Nations: Indigenous Voices at Library and Archives Canada. This multilingual and interactive e-book features 28 essays written by First Nations, Inuit and Métis Nation colleagues at LAC. Nine essays focus on the Métis Nation, presenting audio recordings in Heritage Michif of select images. Nations to Nations is free of charge and downloadable from Apple Books (iBooks format) or from the LAC website (EPUB format). An online version can be viewed on a desktop, tablet or mobile web browser without requiring a plug-in.

The second WAHSS initiative that began in 2022 continues to digitize records related to First Nations, Inuit and the Métis Nation. Significantly, the current WAHSS team is building on the reparative work we started in 2014 by finding and modifying archival record descriptions through a decolonizing lens.

To learn more about Hiding in Plain Sight, you can read the blog article written in 2016, when the exhibition opened in Ottawa.

To learn more about LAC’s commitment to playing a significant role in reconciliation, you can read LAC’s Indigenous Heritage Action Plan.

Additional resources related to the Métis Nation

Beth Greenhorn is a settler living on the unceded, traditional territory of the Kitigan Zibi Anishinabeg and the Algonquins of Pikwakanagan. She is a Senior Project Manager in the Outreach and Engagement Branch at Library and Archives Canada.

 William Benoit is Red River Métis. He grew up in the historic Métis community of St. Norbert, Manitoba. He has a background in Canadian history and Indigenous genealogy. He is an Advisor, Internal Indigenous Engagement, in the Outreach and Engagement Branch at Library and Archives Canada.

Exploring Indigenous peoples’ histories in a multilingual e-book—Part 2

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On the left, Tatânga Mânî [Chief Walking Buffalo] [George McLean] is in his traditional First Nation regalia on a horse. In the centre, Iggi and a girl engage in a “kunik,” a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide, holds a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.

By Beth Greenhorn in collaboration with Tom Thompson

Library and Archives Canada (LAC) launched Nations to Nations: Indigenous Voices at Library and Archives Canada to coincide with the first National Day for Truth and Reconciliation on September 30, 2021. The essays in this first edition of the interactive multilingual e-book featured a wide selection of archival and published material ranging from journals, maps, newspapers, artwork, photographs, sound and film recordings, and publications. Also included are biographies for each of the authors. Many recorded a personalized audio greeting for their biography page, some of which are spoken in their ancestral language. The essays are diverse and, in some cases, quite personal. Their stories challenge the dominant narrative. In addition to authors’ biographies, we included biographical statements by the translators in recognition of their expertise and contributions.

The Nations to Nations e-book was created as part of two Indigenous initiatives at LAC: We Are Here: Sharing Stories (WAHSS) and Listen, Hear Our Voices (LHOV). The essays were written by Heather Campbell (Inuk), Anna Heffernan (Nishnaabe), Karyne Holmes (Anishinaabekwe), Elizabeth Kawenaa Montour (Kanien’kehá:ka), William Benoit (Métis Nation) and Jennelle Doyle (Inuk) in LAC’s National Capital Region office. They were joined by Ryan Courchene (Métis-Anichinabe), from LAC’s regional office in Winnipeg, and Delia Chartrand (Métis Nation), Angela Code (Dene) and Samara mîkiwin Harp (nêhiyawak), archivists from the LHOV initiative.

This edition features the following First Nations languages and/or dialects: Anishinaabemowin, Anishinabemowin, Denesųłiné, Kanien’kéha, Mi’kmaq, nêhiyawêwin and Nishnaabemowin. Essays related to Inuit heritage are presented in Inuttut and Inuktitut. Additionally, the Inuit heritage content is presented in Inuktut Qaliujaaqpait (Roman orthography) and Inuktut Qaniujaaqpait (Inuktitut syllabics). The e-book presents audio recordings in Heritage Michif of select images in essays pertaining to the Métis Nation.

The development of this type of publication was complex. It presented technical and linguistic challenges that required creativity and flexibility. But the benefits of the Indigenous-led content outshine any of the complications. Given the space and time, the authors reclaimed records of relevance to their histories, offering fresh insights through their interpretations. The translators brought new meanings to the records, describing most, if not all, of them for the first time in First Nations languages, Inuktut and Michif.

Describing her experience while researching and writing her essay regarding manoominikewin (the wild rice harvest) of the Michi Saagiig Nishnaabeg (Mississauga Ojibwe), archivist Anna Heffernan wrote: “I hope that people from Hiawatha, Curve Lake, and the other Michi Saagiig communities will be happy and proud to see their ancestors in these photos, and to see them represented as Michi Saagiig and not just ‘Indians’.”

A page from the e-book with three black-and-white images of people demonstrating different stages of wild rice harvesting.

Page from “Manoominikewin: The Wild Rice Harvest, a Nishnaabe Tradition” by Anna Heffernan, translated into Nishnaabemowin by Maanii Taylor. Left image: Michi Saagiig Nishnaabeg man tramping manoomin, Pimadashkodeyong (Rice Lake), Ontario, 1921 (e011303090); upper-right image: Michi Saagiig Nishnaabeg woman winnowing manoomin, Pimadashkodeyong (Rice Lake), Ontario, 1921 (e011303089); lower-right image: silent film clips featuring Ojibway men and women from an unidentified community harvesting manoomin, Manitoba, 1920–1929 (MIKAN 192664)

Reflecting on her experience, archivist Heather Campbell described the positive impact of the process:

“So often when we see something written about our communities, it is not written from the perspective of someone who is from that community. To be asked to write about Inuit culture for the e-book was an honour. I was able to choose the theme of my article and was trusted to do the appropriate research. As someone from Nunatsiavut, to be given the opportunity to write about my own region, knowing other Nunatsiavummiut would see themselves reflected back, was so important to me.”

A page from the e-book that shows pages from a picture book, text written in Inuktut Qaliujaaqpait and English.

Page from “Inuktut Publications” by Heather Campbell, translated into Inuktut Qaliujaaqpait by Eileen Kilabuk-Weber, showing selected pages from Angutiup ânguanga / Anguti’s Amulet, 2010, written by the Central Coast of Labrador Archaeology Partnership, illustrated by Cynthia Colosimo and translated by Sophie Tuglavina (OCLC 651119106)

William Benoit, Internal Indigenous Advisor at LAC, wrote a number of shorter essays about Métis Nation language and heritage. While each text can be read on its own, collectively they provide insights into various aspects of Métis culture. In his words: “Although the Métis Nation represents the largest single Indigenous group in Canada, we are misunderstood or misrepresented in the broader national narrative. I appreciate the opportunity to share a few stories about my heritage.”

A page from the e-book with text in English on the left side and a lithograph of a snowy landscape with a man seated in a cariole (sled) pulled by three dogs in colourful coats. A man wearing a blanket and snowshoes is on the left in front of the dogs. A man holding a whip and wearing clothing associated with Métis culture (a long blue jacket, red leggings and an embellished hat) walks on the right-hand side of the sled.

Page from “Métis Carioles and Tuppies” by William Benoit, with a Michif audio recording by Métis Elder Verna De Montigny. Image depicting Hudson’s Bay Company governor travelling by dog cariole with a First Nations guide and a Métis Nation musher, Red River, 1825 (c001940k)

The creation of the Nations to Nations e-book has been a meaningful undertaking and positive learning experience. Two and a half years in development, the e-book has truly been a group effort involving the expertise and collaboration of the First Nations, Inuit and Métis Nation authors, Indigenous language translators, and Indigenous advisors.

I am grateful for the opportunity to collaborate with so many amazing and dedicated individuals. A special “thank you” goes to the members of the Indigenous Advisory Circle, who offered their knowledge and guidance throughout the development of this publication.

As part of ongoing work to support Indigenous initiatives at LAC, we will feature the essays from Nations to Nations as blog posts. We are excited to introduce Ryan Courchene’s essay “Hidden Histories” as the first feature in this series.

Nations to Nations: Indigenous Voices at Library and Archives Canada is free of charge and can be downloaded from Apple Books (iBooks format) or from LAC’s website (EPUB format). An online version can be viewed on a desktop, tablet or mobile web browser without requiring a plug-in.

Beth Greenhorn is a senior project manager in the Exhibitions and Online Content Division at Library and Archives Canada.

Tom Thompson is a multimedia production specialist in the Exhibitions and Online Content Division at Library and Archives Canada.

Exploring Indigenous peoples’ histories in a multilingual e-book—Part 1

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On the left, Tatânga Mânî [Chief Walking Buffalo] [George McLean] is in his traditional First Nation regalia on a horse. In the centre, Iggi and a girl engage in a “kunik,” a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide, holds a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.

By Beth Greenhorn in collaboration with Tom Thompson

Library and Archives Canada (LAC) recently published an interactive multilingual e-book called Nations to Nations: Indigenous Voices at Library and Archives Canada. This e-book grew out of two Indigenous documentary heritage initiatives, We Are Here: Sharing Stories and Listen, Hear Our Voices, and it features essays written by First Nations, Inuit and Métis Nation colleagues at LAC. The process for creating this publication was unlike any work LAC had previously carried out.

The project team began with just two people: me and Tom Thompson, a multimedia production specialist. I was tasked with coordinating an e-book that would focus on Indigenous records held at LAC. We determined that an e-book was an excellent fit to showcase newly digitized content. An e-book offered the best platform to incorporate interactive material, such as audiovisual records. It also provided the capability to feature Indigenous languages and dialects.

Work began after the United Nations declared 2019 as the International Year of Indigenous Languages. With this in mind, we consulted with our Indigenous colleagues. The discussions were heartening.

Initially, we intended to feature archival content and other historical materials held at LAC that were created by Indigenous peoples in their ancestral languages. After several months of unsuccessful research, we realized that with the exception of a small number of documents, there was little content written in First Nations languages or Inuktut, the Inuit language. As for Michif, the language of the Métis Nation, there is no known documentation in the collection at LAC.

Faced with this reality, the e-book team needed a new strategy on how to create a publication that supports Indigenous languages when the bulk of published and archival records was created by settler society. Following several brainstorming discussions, the answer became clear and was surprisingly simple. Instead of focusing on historical records written in Indigenous languages, the authors would choose collection items in any media that they found meaningful and then discuss them in their essays. The essays would be translated into the Indigenous language represented by the people portrayed in each section. Content that was translated into an Indigenous language would be presented as the primary text, with English and French versions being secondary.

The title, Nations to Nations: Indigenous Voices at Library and Archives Canada, was chosen by the authors and emphasizes the distinction of the different nations and the diversity of voices. By positioning the authors’ voices at the front and centre, the stories provide a richer understanding of the world through awareness of the Indigenous knowledge and perspectives.

Recognizing that many Indigenous communities have limited Internet connectivity, dynamic content has been embedded in the e-book wherever possible. This includes high-resolution images, podcast episodes, audio clips and film footage. An Internet connection is still required to download the e-book and to access some content, such as database records, blog articles and external links.

A map of North America with symbols placed across Canada.

Pre-contact map of North America without any geopolitical borders, with icons linking to author biographies and essays. Image: Eric Mineault, LAC

Following a recommendation from the Indigenous Advisory Circle at LAC, we hired Indigenous language experts and knowledge keepers to translate the essays and related texts in the e-book. Of all of the tasks involved in the creation of this e-book, finding qualified translators was one of the most rewarding, yet challenging, activities. Many of the languages are at risk and, in some cases, are critically endangered. While language revitalization work has begun in many communities to create standardized lexicons and dictionaries, there were many words in English with no equivalent in the Indigenous language. Quite often, the translators needed to consult with Elders in their communities to confirm terminology and to find a word or phrase that would convey the same meaning.

One of LAC’s biggest paradigm shifts was in presenting the Indigenous language as the principal content, and in offering English and French as supporting texts. In an effort to emphasize this shift, the authors chose words to describe places, proper names and descriptions in their ancestral languages. These words are accompanied by translations in English or French in parentheses, the first time they are introduced to the reader, and only the Indigenous words are used for all further references.

Nations to Nations: Indigenous Voices at Library and Archives Canada is free of charge and can be downloaded from Apple Books (iBooks format) or from LAC’s website (EPUB format). An online version can be viewed on a desktop, tablet or mobile web browser without requiring a plug-in.

Beth Greenhorn is a senior project manager in the Exhibitions and Online Content Division at Library and Archives Canada.

Tom Thompson is a multimedia production specialist in the Exhibitions and Online Content Division at Library and Archives Canada.

Métis Nation river lot plans

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On the left of the graphic, Tatânga Mânî [Chief Walking Buffalo] [George McLean] in traditional regalia on horse. In the middle, Iggi and girl engaging in a “kunik”, a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide stands holding a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.

By William Benoit

An oil painting depicting a person on a Red River cart being pulled by an ox on a dirt road. In the background, there is a small white house and two other small buildings.
“Manitobah” settler’s house and Red River cart (c013965k)

Library and Archives Canada holds plans produced by the Canadian government of existing Métis river lots. These were required by the Manitoba Act and the transfer of Rupert’s Land and the North-Western Territory. These river lot plans are important pieces in understanding the Métis Nation. The plans are invaluable to the entire Métis Nation because they show where many Métis ancestors lived before Canada’s acquisition of the region.

A large map showing narrow rectangle river lots and the names of the owners of the lots, written in red ink. At the top of the map is a compass, indicating north.
Plan of river lots in the Parish of Lorette, Province of Manitoba; surveyed by (signed) G. McPhillips, Deputy Surveyor; examined and certified by (signed) A.H. Whitcher, Inspector of Surveys; Dominion Lands Survey Office, Winnipeg, February 16, 1878 (e011213852)

The Métis created settlements across the Métis Nation Homeland. The cradle of this homeland was the Red River Settlement. By 1869, there were 12,000 inhabitants there, of which 10,000 were Métis. Censuses recorded that 5,000 to 7,000 of the Métis were children.

King Charles II granted a trading monopoly over the territory known as Rupert’s Land to the Hudson’s Bay Company in 1670. This territory comprised all of the land watered by rivers flowing into Hudson Bay. These areas included what is now the whole of Manitoba, most of Saskatchewan, southern Alberta, southern Nunavut, and northern parts of Ontario and Quebec. In the United States, Rupert’s Land included parts of Minnesota, North Dakota, South Dakota and Montana.

On November 19, 1869, the Hudson’s Bay Company surrendered Rupert’s Land and the North-Western Territory under its letters patent to the British Crown. By Order-in-Council dated June 23, 1870, the British government admitted the territory to Canada, under section 146 of the British North America Act, 1867 (now the Constitution Act, 1867), effective July 15, 1870. This was subject to the making of treaties with the sovereign Aboriginal peoples.

The Métis in Red River were apprehensive about the transfer and were concerned that it would threaten their way of life. They were unsure about the status of their land rights and their democratic rights under the proposed new regime. The federal government sent out survey parties prior to the transfer of Rupert’s Land. Their surveys were to be carried out in accordance with the Ontario style of survey, in squares, instead of the system of long, narrow lots with river frontage used by the Métis. The new system cut across properties already in existence. On October 11, 1869, proclaiming that the federal government had no right to act without permission, a group of Métis stopped a crew of surveyors on a Métis river lot. This challenge to the way that the Government of Canada conducted these activities served notice that the residents would need to be consulted and have their rights guaranteed.

In November 1869, the Métis seized Upper Fort Garry and established a provisional government. The Métis government drafted demands that Canada had to satisfy before they would accept incorporation into Canada. The result was the Manitoba Act. The arrangement made for the Manitoba Act is one of the deals (or compacts) that led to Canada’s expansion westward.

Under the Manitoba Act, the intention was to respect the concern of the Métis for their lands. This took two forms: a provision to protect the existing land holdings of the 3,000 Métis adult landholders (section 32), and a provision to give Métis children and families a “head start” in the province with a land grant of 1.4 million acres (section 31).

In post-Confederation Manitoba, the position of the Métis deteriorated. New settlers from Ontario were hostile for racist, religious and cultural reasons. Some Métis elders, over generations, described that period as a “Reign of Terror” against the Métis people. The distribution of land under section 31 was slow and fraught with corruption. As a result, many Métis sold their promised interests in the land and moved outside of the province that they had helped to create. The 1874 plan of river lots in the parishes of St. Norbert and St. Vital is included below as an example that depicts the early stages of the Métis diaspora. It also documents land speculation by individuals such as Donald Smith of national railway fame, and the Roman Catholic clergy’s attempt to create and maintain a French-speaking enclave in advance of the oncoming wave of immigration.

The Métis river lot maps are very important documents today because they can be used to identify and register citizens of the Métis Nation.

A large map showing narrow rectangle river lots and the names of the owners of the lots, written in red ink. A railroad and a river are shown on the map.
Plan of river lots in the parishes of St. Norbert and St. Vital, Province of Manitoba (e011205909)

Visit the Flickr album for images of Métis Nation river lot plans.

William Benoit is the Advisor for Internal Indigenous Engagement in the Office of the Deputy Librarian and Archivist of Canada at Library and Archives Canada.

Hudson’s Bay Company: 350 years of archives

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By Anik Laflèche

The year 2020 marked the 350th anniversary of the Hudson’s Bay Company (HBC). Founded on May 2, 1670, HBC is one of the oldest still-operating companies in the world.

While HBC’s longevity is a feat on its own, this company stands out for another reason: a very large portion of its historical records has survived, kept, for most of its history, in London, England. Considering that the documents survived centuries of existence, life in the Canadian wilderness, trips across the Atlantic, poor conservation conditions, fires and floods, and two world wars, it is amazing that so many records can still be consulted today.

A black-and-white photograph of a building seen through a gate that reads “Hudson’s Bay Company, incorporated 1670” and a second building seen beyond a fence to the right.

A photograph of HBC Post [Fort] Chipewyan, Alberta, 1900. (a019629)

The HBC records have their own fascinating story, separate from the company’s history. The records were originally kept for legal and business reasons, not historical purposes.

While the records were arranged alphabetically in 1796, the first true efforts to describe and organize the collection date to 1931, when HBC hired its first archivist, Richard Leveson Gower. This was the result of mounting pressure from researchers and historians to access the collection.

In the 1960s, with the 100th anniversary of Canada’s confederation (1967) and the approaching centennial of the creation of the province of Manitoba (1970), serious thought was given to transferring the HBC archives to Canada. This idea became a reality in 1974, when all of HBC’s corporate archives were donated to the Archives of Manitoba. The HBC’s museum collection, on the other hand, is showcased in the Manitoba Museum.

While LAC is not the institution mandated to conserve the Hudson’s Bay Company archives, we do hold microfilmed copies of many—although not all—documents in MG20. Glimpses into the role that HBC played in the development of the North-West and land grants after the transfer of Rupert’s Land and the North-Western Territory can be had in some of LAC’s other fonds, such as RG15, the fonds for the Department of the Interior.

Records from the Hudson’s Bay Company are classified in LAC’s collection as MG20. The fonds holds a large variety of documents, such as board minute books, letterbooks, journals, ledgers, staff records, ships’ logs, photographs, post journals, diaries, maps, architectural drawings and photographs, dating from 1667 to 1956. The organization of the records is the same as that originally created by the company and matches that of the collection in the Archives of Manitoba.

Black-and-white image of a textual document, specifically, a minute book. The date “24th October 1671” can be seen in the top-right corner. On the left is a list of men who attended the meeting. The rest of the text comprises two paragraphs describing the discussion had during the meeting.

This document, a minute book in which the first entry was made on October 24, 1671, is the oldest surviving record in the Hudson’s Bay Company archives. The minute book includes the records written during the first 18 months of the company’s existence. King Charles II granted the HBC charter on May 2, 1670. (MG20-A1, file A.1/1, Microfilm reel HBC-1)

Although the Hudson’s Bay Company holds a controversial place in Canadian history, having been one of the main tools for the resource exploitation period of colonization, its records are a crucial source of information of the history of Canada and the First Nations, the Métis Nation, and Inuit. These documents offer insights into our colonial past, westward and northward expansion, economic and cultural development, as well as the daily life of fur traders, Indigenous peoples and frontier communities.

The HBC records offer insights into the birth and development of the Métis Nation, an independent people of First Nation and European ancestry who coalesced into a distinct nation in the northwest in the late 18th century. They would rise to resist the takeover of their homeland in the next century after the Hudson’s Bay Company transfer of Rupert’s Land to the Dominion of Canada.

These records can help Canada on its journey towards Reconciliation with First Nations, the Métis Nation, and Inuit.

For more information on the history of the Hudson’s Bay Company archives, I recommend reading Deidre Simmons’s Keepers of the Record: The History of the Hudson’s Bay Company Archives or consulting the Archives of Manitoba page “Hudson’s Bay Company Archives – About HBCA.”

If you are doing or planning to do research using the Hudson Bay Company archives records or research on a related topic, our reference specialists can assist you. Simply complete our form to contact us. We look forward to hearing from you!

Anik Laflèche is an archivist in the Reference Services Division.

From Assimilation to Negotiation: The 1970s Indian Claims Commission, digitized

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On the left of the graphic, Tatânga Mânî [Chief Walking Buffalo] [George McLean] in traditional regalia on horse. In the middle, Iggi and girl engaging in a “kunik”, a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide stands holding a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.

This article contains historical language and content that some may consider offensive, such as language used to refer to racial, ethnic and cultural groups. Please see our historical language advisory for more information.

By Masha Davidovic

The Indian Claims Commission of the 1970s came into existence with a bang, as a footnote to Pierre Elliott Trudeau’s government’s proposed 1969 White Paper (formally known as the Statement of the Government of Canada on Indian Policy). The White Paper was truly explosive, an assimilative document laying out the government’s intention to abolish Indian status, the Indian Act, and the reserve system. It set off a storm of resistance and activist mobilization from coast to coast to coast. Suddenly, First Nations communities across the country faced an open threat that did not discern or discriminate, but that simply said: we will assimilate everyone at once into the Canadian body politic, there will be no more special treatment, no more Indian department, and no more “Indian problem.”

The swell of pan-Indigenous organization in response became a tidal wave that swept the White Paper aside—it was abashedly retracted in 1970—and kept on moving, as Inuit and the Métis Nation joined their voices with those of First Nations. We are still feeling the effects today: these were the years that saw the Calder case’s landmark recognition of ongoing Indigenous title and the founding of provincial and national Indigenous organizations, including the precursors to today’s Assembly of First Nations (AFN), Inuit Tapiriit Kanatami (ITK), and Métis National Council (MNC). These years were marked by resistance and, sometimes, open antagonism, the crescendo of simmering pushback against government policy and conduct.

A typewritten memo, dated March 12, 1973, from President Andrew Rickard of Grand Council Treaty #9, on behalf of his people, about his intentions and expectations of working with all levels of government.

A memo from Andrew Rickard, President of Grand Council Treaty #9 (today’s Nishnawbe Aski Nation), March 12, 1973. Library and Archives Canada, page 3. (e011267219)

Yet the Indian Claims Commission, essentially a procedural footnote intended to tie up loose ends and bring to an end the era of Indigenous claims, might be called the most enduring legacy of the original 1969 Statement. The newly digitized primary materials of the Commission tell the story of the tumultuous 1970s, but also that of the Commission’s surprising success. Adapting to a shifting political context, it took on the role of mediator between the Crown and Indigenous communities and ultimately did much to lay the groundwork for contemporary claims processes in Canada.

The Collection

The Commission was, for the most part, a one-man office.

A page of typewritten text with a picture centred at the top of Dr. Lloyd I. Barber, a middle-aged man with a brush cut, dressed in a suit and a tie, and talking on the telephone

Biography and picture of Dr. Lloyd I. Barber, from a keynote presentation at a conference. Library and Archives Canada, page 77 (e011267331)

By the time the Regina-born, Saskatoon-based academic Dr. Lloyd I. Barber began his duties as Indian Claims Commissioner, his terms of reference had changed. Rather than adjudicating and closing off claims, he was researching histories, assessing grievances, and building contacts and relationships. He corresponded constantly with Ottawa, as well as with a veritable who’s who of Indigenous leaders. In many of these letters, it is clear that he saw damage control as a large part of his job. His relative independence from Ottawa allowed him leeway to echo Indigenous communities’ calls for justice and equity, a role he played without hesitation.

A typed letter, dated November 22, 1974, from Indian Claims Commissioner Lloyd I. Barber to Deputy Minister of Indian Affairs and Northern Development Judd Buchanan, calling for the federal government’s affirmation and support of Indigenous treaty rights in view of provincial violations.

Letter from Commissioner Lloyd I. Barber to Judd Buchanan, Deputy Minister of Indian Affairs and Northern Development, concerning hunting, fishing, and trapping rights of prairie First Nations. Library and Archives Canada, page 35 (e011267232)

A veteran professor of commerce, Barber established a consistent tone across his letters—patient, calm, reassuring, and often quite apologetic. He embodies a sensitive and sympathetic figure, defining his plain language carefully against that of bureaucrats and civil servants. This persona is stamped on the materials of the fonds and cannot be easily separated from the successes of the Commission as a whole.

A newspaper clipping from Native Press, November 18, 1974, on Commissioner Lloyd Barber’s speech in Yellowknife, which characterizes the government’s assimilative approach to Indigenous status as insufficient and dangerous to pursue.

Newspaper clipping from Native Press, November 18, 1974, pertaining to a speech given by Lloyd Barber in Yellowknife. Library and Archives Canada, page 59 (e011267332)

The true litmus test for the Commission’s successes consisted in the dialogues Barber established, and here the research and reference materials assembled by the Commission are revealing. The Commission collected a wide swath of material, organized by province, band, and claim—from historical records from the early nineteenth century onward, to transcripts of parliamentary debates, to endless clippings from newspapers, many of them from local First Nations papers. These clippings offer snapshots and summaries of issues on the ground between Indigenous and non-Indigenous society in the heated 1970s. They also reflect the Commission’s function in assessing not just the policy and logistics of land claims, but the public perception of these issues, particularly in First Nations communities. These media sources provide a rich backdrop in understanding both the Commission’s general recommendations and its concrete interventions in specific grievance processes.

A newspaper clipping, providing an example of Commissioner Barber’s process of collecting information from local media sources.

Newspaper clipping pertaining to the 1975 Dene Declaration. Library and Archives Canada, page 21 (e011267159)

In 1977, the Indian Claims Commission turned in a compelling report summarizing its findings and recommendations. It was superseded by the Canadian Indian Rights Commission, which continued the work and built on the relationships Barber had initiated. Born in struggle and contradiction, Barber’s Commission had managed to not only walk the wobbly tightrope between government and Indigenous communities, but had actually succeeded in rerouting much of the swell of activism of the 1970s back into channels of dialogue and negotiation. It remains a decisive factor in a decisive period in Crown-Indigenous relations.

This blog is part of a series related to the Indigenous Documentary Heritage Initiatives. Learn how Library and Archives Canada (LAC) increases access to First Nations, Inuit and Métis Nation collections and supports communities in the preservation of Indigenous language recordings.

Masha Davidovic is an archival assistant on We are Here: Sharing Stories, the Indigenous digitization initiative, in the Public Services Branch at Library and Archives Canada.

Transcribing the Coltman Report – Crowdsourcing at Library and Archives Canada

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By Beth Greenhorn

In the spring of 2016, Library and Archives Canada (LAC) digitized A General Statement and Report relative to the Disturbances in the Indian Territories of British North America, more commonly known as “the Coltman Report.” Its digitization was in support of the 200th-anniversary events commemorating the Battle of Seven Oaks, organized by the Manitoba Métis Federation in June 2016.

Top half of Page 1 of William Batchelor Coltman’s report concerning the Battle of Seven Oaks. Handwriting in faded black ink on cream coloured paper. The writing begins before and crosses over the red vertical margin line on the left side of the page.

Screenshot of Page 1 of the Coltman Report, 1818 (MIKAN 114974)

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