Outrage over threatened closure of aboriginal homeless drop-in centre

Outrage over threatened closure of aboriginal homeless drop-in centre


Jason White @1310JasonWhite Feb 5, 2015 04:21:28 PM

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OTTAWA — The threatened closure of a downtown drop-in centre for homeless First Nations, Inuit and Metis people has angered the capital’s aboriginal community and rallied people at a noon-hour meeting on the centre’s future.

The Shawenjeagamik Aboriginal Drop-In Centre on Rideau St., run by the Odawa Native Friendship Centre, will be forced to close March 31. It relies on federal funding for 100 per cent of its income, and that federal funding has been cut off.

While the funding cut is partially linked to the federal government’s “housing first” homelessness strategy, the centre’s management lays part of the blame at the feet of city leaders.

“The City administers the funding,” explained Neal Freeland, president of Odawa’s board. “Which means, the City decides who gets the funding and who does not get the funding.”

The federal government now requires that about two-thirds of its homelessness funding be directed to housing — leaving programs and centres like the one run by Odawa to compete for what’s left.

“The federal government changed its criteria, in terms of how much of its money it wanted focused on permanent housing solutions,” said Kent Kirkpatrick, city manager, on Wednesday.

“Some programs were successful with their submissions, with respect to the new criteria, and some weren’t. Odawa wasn’t,” said Kirkpatrick.

Odawa and its supporters are directing their anger at both federal and municipal levels of government, with protests being planned in the weeks ahead.

Community members are also turning to online fundraising efforts, to try to save their centre before its funding ends.

Cuturally Appropriate Library Subject Headings For Indigenous Peoples

When I research Indigenous populations in the United States they refer to themselves as "Native Americans" or "Indians" while in my research in Canadian Indigenous populations they refer to themselves as either "Indigenous, First Nation, Aboriginal, Metis or Inuit." So this can be difficult when researching subject-headings and when identifying these populations in my research papers.

The term "Aboriginal"  is supposed to encompass both First Nations and Metis people in Canada, however, I recall a First Nations colleague telling me that the "Aboriginal" has the connotation of abnormal because the first two letters in the term is "ab".

Certainly International Federation of Library Associations and Institutions (IFLA) should try to work with Indigenous populations to find cultural sensitive terms that can be used universally, which is a tall order that needs to be addressed. The process of deliberative democracy in consulting with the Indigenous peoples who are the key stakeholders impacted by how these subject-headings represent their ethnicity is equally important as the resulting subject-headings from the process.

Therefore, the journey of deciding on the most culturally appropriate subject-headings is equally as important as the destination of the subject-headings-however, from an Indigenous Research Methodology perspective- learning is in a continuous circle like the ocean tides. Thus, I leave you with the quote from

Black Elk:

"You have noticed that everything an Indian does in a circle,
and that is because the Power of the World always works in circles,
and everything tries to be round.

In the old days all our power came to us from the sacred hoop
of the nation and so long as the hoop was unbroken the people
flourished. The flowering tree was the living center of the hoop,
and the circle of the four quarters nourished it. The east gave peace
and light, the south gave warmth, the west gave rain and the north
with its cold and mighty wind gave strength and endurance. This
knowledge came to us from the outer world with our religion.

Everything the power of the world does is done in a circle.
The sky is round and I have heard that the earth is round like a ball
and so are all the stars. The wind, in its greatest power, whirls.
Birds make their nests in circles, for theirs is the same religion as ours.
The sun comes forth and goes down again in a circle. The moon
does the same and both are round. Even the seasons form a great
circle in their changing and always come back again to where they were.

The life of a man is a circle from childhood to childhood, and so it is
in everything where power moves. Our teepees were round like the
nests of birds, and these were always set in a circle, the nation’s hoop,
a nest of many nests, where the Great Spirit meant for us to hatch our children".

Black Elk, Holy Man of the Oglala Sioux 1863-1950

 Based on Black Elk's epistemology of the circle, I believe that learning and deciding upon the best subject-headings for Indigenous peoples is a continuous process flowing within fluid circles of social justice.



Black, E., & Neihardt, J. G. (1961). Black Elk speaks [electronic resource] : being the life story of a holy man of the Oglala Sioux / as told through John G. Neihardt (Flaming Rainbow) Illustrated by Standing Bear. Lincoln : University of Nebraska Press, 1993.

Tanya Tagaq says she was racially, sexually harassed in Winnipeg

WINNIPEG – A prize-winning throat singer says she was sexually harassed and called “a sexy little Indian” while in Winnipeg.

Tanya Tagaq  was in the city performing with the Royal Winnipeg Ballet in a production about the legacy of Indian residential schools.

She says she was followed while out for lunch by a man who crudely propositioned her.

On her Twitter account, Tagaq says it was “creepy and scary.”

Using the hashtag for missing and murdered Indigenous women, Tagaq says such harassment happens “when we are alone, in the day or night.”

The Inuk singer recently won the Polaris Music Prize after a performance that featured the names of some of Canada’s 1,200 missing and murdered Indigenouswomen.

The award is given annually to the best full-length Canadian album based on artistic merit.