ALBERTA HEALTH SERVICES GUIDE FOR INDIGENOUS TRADITIONAL PROTOCOLS - Hinton, AB
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ALBERTA HEALTH SERVICES GUIDE FOR INDIGENOUS TRADITIONAL PROTOCOLS The recommendations in this Guide are to serve as a framework and provide guidance to Alberta Health Services (AHS) staff for Indigenous protocol (including respectful processes for gifting, tobacco and honorariums) when engaging with First Nations, Métis and Inuit (FNMI) Elders and Traditional Knowledge Keepers. The goal is to foster long term relationships with Indigenous partners based on respectful practices, dialogue and protocol. Respectful relationships help build trust move forward towards reconciliation. AHS acknowledges the significance and importance of Traditional Knowledge Keepers and Elders within Indigenous culture, community and wellness. AHS respects and honours the knowledge, expertise, and meaning found in the uniqueness of these roles. These unique roles are to be honoured through traditional protocols before, during and after any partnership, ceremony or event. Deeper appreciation and learning about the wisdom, knowledge and honour granted with these roles will forge more meaningful partnerships; a foundation which will build lasting impact and sustainable change. This living document provides guidance and advice to Alberta Health Services staff and physicians. It is not intended to supersede teachings and guidance offered by FNMI peoples. Indigenous communities across Canada have diverse protocol and cultural distinctions. These guidelines are created from this mosaic of shared knowledge, perspective and leadership with respect to Indigenous peoples within Alberta. Intent The purpose of this Guide is to provide AHS staff the knowledge of how and when to provide Protocol (tobacco/honoraria/gifts) to Indigenous persons as it relates to participating in meetings, planning and events in a manner that respects and honors cultural traditions and protocols. A separate guide is being developed to elaborate on the ceremonial and cultural aspects and importance of Traditional Protocols. The recommendations in the Guide for Indigenous Traditional Protocols aligns with the commitment to renew and strengthen relationships with FNMI people by working as true partners to implement the principles and objectives of the United Nations Declaration of the Rights of Indigenous Peoples and the Truth and Reconciliation Commission of Canada: Calls to Action. This Guide is intended to be an extension of the AHS Integrated Approach to Indigenous Health Planning & Guide, as are other tools to support respectful engagement and relationship building. This Guide provides more details in an effort to support the actions, principles and enablers outlined in the Integrated Approach document. This document may be supported in a more fulsome way by other initiatives that are in progress and as time progresses; as such, this document will be a living document and will be revised periodically to reflect ongoing initiatives. AHS respects and honors all FNMI cultures and language groups, and recognizes that not all aspects of each cultural traditions and protocols may be reflected in this Guide. It is important to note that these recommendations are provided to offer guidance and advice only. AHS staff are encouraged to seek the support and guidance of the Indigenous Health Program staff when initiating engagement with Indigenous communities. Acknowledgements This Guide is largely based on the Government of Alberta for their Guidelines for Indigenous Protocol, Gifting and Expenses. This Guide has been adapted for the AHS environment by the Provincial Indigenous Health Planning Advisory Committee including the Indigenous Health Program, PPIH Strategic Clinical Network, and System and Service Level Planning. AHS would like to acknowledge the Government of Alberta along with the Alberta Children’s Services Elders Wisdom Council. DRAFT May 17, 2018
AHS GUIDE FOR INDIGENOUS TRADITIONAL PROTOCOLS
Sections:
A. Definitions F. Appendices:
B. Guide, Protocols and Procedures ▪ Appendix A: Map – First Nations and
C. Planning Questions Checklist Métis Settlements
D. Factors to Consider When Gifting ▪ Appendix B: Resources
E. Addressing Traditional Lands (First G. See Recommendations Document to
Nation and Métis) support Implementation
Section A Definitions
Aboriginal: Defined by Section 35 of the Constitution Act (1982) to refer to the Indian, Inuit, and Métis
peoples of Canada.
Elder: A person who is a spiritual leader/practitioner and plays a prominent, vital and respected role in their
community. An Elder is held in high regard as a leader, teacher, role model, and mentor, and is recognized
within his or her community as having knowledge of First Nations, Inuit or Métis history, languages, customs,
traditions or ceremonies. An Elder may also have life experiences that have allowed them to gain knowledge
that others can learn life lessons from. An Elder is an advisor, who is often consulted on various issues within
the community and provides encouragement, direction and support in moving work forward. An Elder has
gained respect for their guidance and knowledge from their depth of understanding within the culture. It is
recommended to consult with the community as to who they identify as the Elder.
Elders Helper: A person who works closely with an Elder. This person may assist in ceremonies and may offer
cultural teachings.
First Nation: First Nations people are people of the diverse Nations who occupied these lands prior to the
time of Europeans and others began settling in the country we now call Canada. A “First Nations person” is
the contemporary term for “Indian”. Indian is now mainly used in legal contexts – e.g. in the Constitution and
the Indian Act. The term “First Nation” can refer to an individual, a community (or reserves), or its
government (or band councils).
Gifts: Gifts are important as they honour First Nations and Métis protocols; and are a sign of respect to Inuit.
They acknowledge the dual world view and are a sign of appreciation for an individual to come and share the
Indigenous knowledge. They also show thanks for the enrichment that the knowledge provides. Gifts for male
and female participants may vary.
Honourarium: Honouraria remuneration is a common and accepted practice in order to gain access to
Indigenous traditional knowledge which has been found to be an essential criterion to ensure credibility,
sustainability, and trusting relationships. The purpose of honourariums and gifts is to acknowledge and show
appreciation for the sharing of knowledge and respect for personal time given. An honouraria is a payment
made to an individual for participation and contribution to a meeting or event in honour and
acknowledgment of their unique and valuable experience and wisdom.
Indigenous: Indigenous people are the descendants of the original inhabitants of Canada. The Canadian
Constitution recognizes the following three groups of Indigenous people: First Nations, Métis, and Inuit
(FNMI). First Nations people include both Status (a person who is registered as a First Nation or Inuit under
the Indian Act) and Non-status (a person who self-identifies but is not registered as a First Nation or Inuit
under the Indian Act). Indigenous is not defined in Canada’s constitution.
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Inuit: The Inuit are distinct from other Indigenous people and originate from Canada’s Arctic. The Inuit and
Inuvialuit came together as a political body with the creation of what is now called the Inuit Tapiriit Kanatami.
Inuit means “the people” in the Inuktitut language, so saying “Inuit people” is redundant. The term Eskimo is
generally regarded as inappropriate. The singular of Inuit is Inuk. Alberta has only a small Inuit population of
about 1,985.
Métis: Métis means a person who self-identifies as Métis, is distinct from other Aboriginal peoples, is of
historic Métis Nation Ancestry and who is accepted by the Métis Nation.
One of the Indigenous peoples of Canada, the Métis are distinct from Inuit and First Nations people; they are
descended from First Nations people who intermarried with European fur traders in the 18th century in the
Canadian west. The word “Métis” comes from the Latin misère, meaning “to mix.” Michif is a distinguished
language of several Métis communities. Alberta is home to the only recognized Métis land base in Canada,
with eight Métis Settlements located primarily in the east-central and northern areas of the province.
Offering: A sign of respect when seeking First Nation, Métis or Inuit cultural knowledge and services
requested. Tobacco, cloth, and blankets are considered offerings, not gifts, and have a spiritual significance
that outlasts the event. Offerings show intent to seek and/or access knowledge of, and enter into, the
Indigenous domain/ethical space.
Protocol: The process followed within a community or cultural group to request the participation or
assistance of an Elder or Traditional Knowledge Keeper. The steps taken to ensure traditional practices are
followed when inviting an Elder to participate or assist, when attending a ceremony or other traditional
practices.
Status Indian: A First Nations person who is registered according to the Indian Act’s requirements and
therefore qualifies for treaty rights and benefits. The Indian Act is Canadian federal legislation, which first
passed in 1876 and amended several times since.
Traditional Knowledge Keeper: A person who has been transferred sacred rights to uphold, maintain, and
sustain oral culture and traditions through generations. Having these qualifications, individuals who accept
transferred rights make a commitment to a life-long role and dedication to carrying out this ‘way of life’ to
support the collective well-being in their communities. By passing their sacred knowledge and wisdom onto
subsequent generations, Traditional Knowledge Keepers continue to preserve their way of life and belief
systems (City of Calgary, p. 6). It is very common for Elders or Traditional Knowledge holders to be called upon
to help communities with decisions regarding everything from health issues, to community development, to
government negotiations.
Treaty Indian: A status Indian who belongs to a First Nation that signed a treaty with the Crown.
The following may help:
• Aboriginal is an all-encompassing term that includes Inuit, First Nations (Indians), and Métis. The term
is utilized in the Canadian Constitution.
• Indigenous is also an all-encompassing term that includes Inuit, First Nations (Indians) and Métis. The
term is commonly used internationally.
• Aboriginal and Indigenous ARE interchangeable terms in some contexts, though Aboriginal is defined
in the Constitution (1982) and thus a legal term, which Indigenous is not. Aboriginal is most often
used in the context of Aboriginal rights.
• Aboriginal and First Nations are NOT interchangeable terms.
• First Nation is the contemporary term for "Indian" although Indian is in the Constitution and thus
used in some legal contexts.
• Inuit are not referred to First Nations (Indians) even though, in law, they are included under federal
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jurisdiction under section 91(24) of the constitution (which refers to Indians). The term Eskimo is
generally regarded as inappropriate.
• AHS is Status Blind, which means “the organization is inclusive and serves all self-identified FNMI
people, both status and non status, living on and off reserve” (http://soahac.on.ca/wp-
content/uploads/2015/01/Operationalizing-an-Indigenous-Health-Model.pdf pg 15)
Section B Guide, Protocols and Processes for Gifting and Honorariums
Rationale
Indigenous peoples and communities are diverse. There are many nations, cultures and languages found in
Alberta. While these cultural groups embody diverse values and beliefs, there are also some commonalities
among the worldviews of various groups. Therefore, it is important to have an understanding of the groups
and communities with which you work. This includes understanding the history of the area, the territory,
community contacts, community names (including correct pronunciation), etc.
Alberta Health Services is committed to enhancing relations and meaningful engagement with Indigenous
communities. AHS recognizes that increased collaboration and engagement is critical to improving relationships
with First Nations, Inuit and Métis peoples and groups. These relationships are critical for us to improve health
outcomes and create a strength based approach for our future.
Guide The concept of protocol, gifting and related expenses is complex. In Alberta, Indigenous
people have very distinct histories, diverse cultures, protocols, perspectives, social practices,
customs and traditional knowledge. Indigenous people have a long history with their lands
and territories. Within AHS, various departments and programs have different initiatives
with Indigenous groups. Many of the relationships are long standing and refined.
Relationships with other departments, however, are only beginning to be developed.
Interaction and connection with Elders and Traditional Knowledge Keepers is a foundational
support to many communities. Also, ceremony is an extremely important health support.
AHS is working to incorporate ceremony, traditional wellness and respectful protocols.
The act of giving or exchanging gifts is customary for many Indigenous people and
communities in Alberta. It is integral to the social and political aspect of the community in
general, and is also seen as a respectful way of asking for knowledge or advice. Respectfully
engaging with Elders and the larger community is a facilitator to successful implementation
and relationship building.
Gifting activities are intended to:
• respect Indigenous culture and traditions; and
• foster and support AHS in its relationship building efforts.
In many Indigenous communities, it is customary to offer tobacco when asking an Elder or
Traditional Knowledge Keeper to an event, often to say a prayer and/or to provide advice,
wisdom or knowledge. In the spirit of reconciliation, and following Indigenous cultural norms
it is also important to offer Elders and their helpers an honorarium to pay for their time and
materials.
Before contacting an Elder it is important that the department/program have a clear
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understanding of the role, advice and guidance that will be requested, as well as the time
requirements. This is especially important as Elders, in particular, often offer and/or hold
different wisdom and knowledge. Therefore, the Elder’s acceptance and participation may
vary depending on their wisdom and knowledge and the type of assistance being requested.
Applying gifting practices and honouring protocol can assist both meaningful partnerships and
is integral in the development and enhancement of strength based equal relationships
between AHS and Indigenous communities.
Protocol for Prior to an event, it is proper protocol to make contact, in person if possible, with the Elder
or Traditional Knowledge Keeper. A phone call will be necessary to request an in-person
Engagement meeting. This phone call would be the appropriate time to ask if tobacco would be a proper
offering to bring. Protocol for the engagement will be dependent on the Elder’s culture and
tradition.
After the presentation of tobacco, the Elder or Traditional Knowledge Keeper is respectfully
asked for their assistance, prayers and guidance for a specific reason to participate, in
person, in an upcoming event. The Elder prepares spiritually prior to, during and after the
event.
In the initial conversations of requesting assistance and support, be mindful and respectful
that there are specific Indigenous cultural requirements and protocols. It is also important
that the expectations, roles and responsibilities of the individual(s), including honoraria,
offerings, gifts and transportation, be clearly articulated in person.
A general process has been developed to assist with AHS gifting practice. This includes:
• identification of the types of activities or events where gifting is or may be required
and/or is appropriate; and
• a guide on factors to be considered when choosing a gift.
In some cases, an Elder’s requirements may not include tobacco. In that case, they may be
presented with tea, jam or another gift of their choosing. This would be determined in the
conversation inviting the Elder to participate.
It is important that AHS provide an individual to greet and assist the Elder throughout the
day and be treated with a high level of respect as any honoured guest or specialist (e.g., a
host to answer questions, get food/drinks).
Tobacco “Tobacco leads the way” (Elder Joyce Parenteau)
Tobacco is considered a sacred medicine to most Indigenous peoples and has a spiritual
(see
recommendations
significance that outlasts the event. Tobacco is not considered a gift, but an offering. For
regarding traditionally rooted communities, traditional Tobacco has been used in ceremony for thousands
management of years.
processes)
Tobacco is an important part of a contract to participate and access advice, wisdom and
traditional knowledge. The acceptance of tobacco indicates the individual’s willingness to
participate as discussed and agreed upon. It symbolizes the mutual understanding and
formalizes the intent between the parties.
It is customary among Indigenous communities for someone seeking knowledge or advice from
an Elder to offer tobacco prior to asking any questions, as a demonstration of respect. Elders
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should be offered tobacco if they are asked to share their knowledge or to give a blessing or a
prayer. The minimum amount of tobacco is the amount needed to use in a Ceremonial Pipe,
but a package of tobacco is still the most common form.
Tobacco may be offered to people who are not Elders; they will then use the tobacco in
ceremony or as an offering to an elder. Elders, Chiefs, Band Council members, individuals and
youth and children can all be offered traditional tobacco. Tobacco can be offered on its own,
or in combination with a gift.
It is recommended that staff take tobacco when going to a First Nation or Métis community
with the possibility that it may be required; however not all Indigenous communities utilize
Traditional Tobacco in this fashion. Advise with the Elder as to the appropriate teaching and
protocol to be used. It is important to respect the local traditions and diversity of the specific
community.
Traditional Tobacco can be purchased by AHS staff through specific vendors. For assistance in
purchasing tobacco contact the Indigenous Health Program.
Medicine/ Particular attention must be paid to whether the item being considered has a sacred
relevance.
Herbs
o Eagle feathers, rattles, drums, pipe bags and medicine pouches all have sacred
significance in First Nations culture and, in most cases, should not be gifted without
obtaining cultural advice from an Elder.
o Sage and sweetgrass have ceremonial relevance and gift items that contain these
plants (such as pouches and medicine bags) should be gifted with caution. It is
recommended that, if such items are being considered, advice be obtained from
someone in the Indigenous community on the appropriateness.
Note: Although there are many teachings about this perspective, generally it is First Nation
protocol that menstruating women not handle tobacco and other medicines including Eagle
Feathers during their cycle. If you are unsure seek advice. While smudging is taking place it is
appropriate for a woman on her cycle to be excused.
Honorariums As the purpose of honorariums and gifts are to acknowledge and show appreciation for the
sharing of knowledge and respect for personal time given, it is important to understand that
an honorarium is seen as a gift from the heart, and gifts are often shared with the community
or others. As such, honorariums are not considered income. It is important to understand that
there the tax implications for Elders who receive honourariums off reserve.
Proper protocol is to offer the honourarium at the beginning of the event. As such,
honourariums should be planned and prepared for in advance of any event or ceremony as
financial preparation for payment within AHS takes time.
Although circumstances vary, the honourarium does not include accommodation, travel
expenses and meals. AHS Travel, Hospitality, and Working Session Expenses Policy (#1122)
and Management and Oversight of Research Expenses for Travel, Hospitality and Working
Sessions Standard (#Research – 001) is followed when these costs are incurred (refer to
https://www.albertahealthservices.ca/Assets/about/policies/ahs-pol-expenses.pdf).
It is important to discuss the honourarium, expenses and method of payment in advance of
the event with the Elder, including clarifying the amount of the honourarium and associated
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costs. Payment for the honorarium will be prepared prior to the event in order that the Elder
can be presented with the cheque in an envelope at the event. Additional expenditures (e.g.,
meals, parking) can be submitted after the event. Expenses beyond those that have been
approved are the responsibility of the Elder and this should be communicated/confirmed
with the individual(s) in advance of the event.
It is essential to understand the amounts of honorarium are dependent on what is requested
of the Elder and the type of event or role requested as there is a wide range of work of Elders
and levels of expertise. Different roles and ceremonies require different preparation or closing
protocols: opening blessing, speaker, ceremony, advising, conflict resolution. It is an
important indication of respect to understand what extra preparation or closing protocols for
ceremonies may be required. Flexibility and timeliness is required to accommodate
appropriate protocol.
The following provides respectful and appropriate minimum guidelines for a range of
honorarium(s):
• $250/half day of participation
• $500/full day of participation
• $100 opening OR closing prayer
As there are great complexities, it would be in the best interest of the AHS program/department
to contact the Indigenous Health Program for guidance.
Traditional As gifts are an important cultural tradition, it is a significant process to respect in order to
build trust and honour existing relationships. There are many factors involved in the
Protocol and determination of whether to gift and, if so, when and what to gift. As such, a prescribed set
Cultural of gifting ‘rules’ cannot, and should not, be developed as it carries the risk of being too
Considerations narrow and prescriptive. This could result in gifting when it is not appropriate or required, or
conversely, not gifting when it is appropriate or required, both of which can be potentially
damaging to the AHS’s relationship with Indigenous groups and leaders. The criterion for
gifting needs to remain flexible as each gifting occasion has its own set of unique factors that
need to be considered.
As such, specialized knowledge and experience are required to make decisions regarding
gifting. It is recommended to work with the Indigenous Health Program Advisors to identify
appropriate gifts for the context of the situation, event or partnership as there are many
variables that need to be considered when selecting a gift for an event or occasion.
The item(s) being considered should be relevant to the cultural identity of the recipient(s) as
each Indigenous group in Canada is unique and has corresponding unique iconography – e.g.
Métis, Inuit or First Nations, and, if First Nation – Cree, Dene, Blackfoot, Sioux, Stoney etc.
Refer to the Section on Factors to Consider When Gifting.
The following are some examples of where gifting may be appropriate:
• community visits by AHS leaders;
• first meeting between the AHS CEO or Operational Leaders and a Chief;
• attendance of AHS officials and/or staff at the opening of a facility, or marking of
a significant event, especially if AHS officials are asked to speak;
• initial opening of consultation or Protocol Agreement meetings between AHS and
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a First Nation;
• general meetings between AHS and an Indigenous community, especially if the
intent of the meeting is to seek knowledge or advice on a matter.
However, there are some events where gifting should occur. These include:
• signing of important documents and agreements;
• first meetings between the CEO, and a Grand Chief;
• bestowing of an honour such as a chieftainship or a naming ceremony;
• requests from AHS to an Elder to attend an event and provide a blessing.
Typically gifts provided for community visits, cultural events, and celebration of community
achievements include:
• paintings or prints: ranging in size and price;
• crafts including moose hair tufted bookmarks, beaded key chains, beaded photo
albums, beaded notebooks, and jewelry;
• small framed crafts such as moose hair tufting on hide, fish scale art, and
scrimshaw;
• sculpture: soapstone, glass and antler;
• pottery; and
• blankets: varying in size and price. Note that blankets also have significance and
can have special meaning, and the appropriateness of gifting a blanket should be
assessed in the context of the event.
Travel AHS Travel, Hospitality, and Working Session Expenses Policy (#1122) and Management and
Oversight of Research Expenses for Travel, Hospitality and Working Sessions Standard
Expenses and (#Research – 001) provides in detail approved travel and meal reimbursement and allowance
Exceptions processes. Refer to the Corporate Policy Page or
https://www.albertahealthservices.ca/Assets/about/policies/ahs-pol-expenses.pdf for the most
current approved governance document.
Exceptions may be granted upon the recommendation of the respective Executive Director
(TBC – see recommendation section).
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Section C Planning Questions Checklist
Pre-Engagement Planning:
1. Why is an Elder or Traditional Knowledge Keeper needed?
2. What role will the Elder or Traditional Knowledge Keeper have? Ensure mutual understanding of the
commitment to the partnership/request. Is the role brief or short term, or is their participation longer
term and immersed?
3. Is there a cultural knowledgeable advisor/colleague or a contact within the Indigenous Health Program
that can consult with to make sure I am following proper protocol and procedures?
4. Who will be the point of contact between AHS and the Elder or Traditional Knowledge Keeper before,
during and after the engagement?
5. Prior to the engagement, has someone met or spoken with the Elder or Traditional Knowledge Keeper
to discuss their role and input into the event/meeting? What type of offering do they require?
6. If a smudge is planned, has the site (facilities management) confirmed logistics and the ability to offer
that option?
7. Who will present tobacco to ask the Elder or Traditional Knowledge Keeper to attend?
8. Does the Elder or Traditional Knowledge Keeper require any mobility/accessibility types of adaptation?
(e.g. access to meeting venue, hotel, parking)
Elder or Traditional Knowledge Keeper Considerations:
9. Have dietary needs (e.g. diabetes) been considered, such as providing beverages and snacks to Elders
through the engagement?
10. Are there any additional ceremonial requirements (e.g. food, cloth, transportation for items)?
11. Who will offer/provide transportation for the Elder or Traditional Knowledge Keeper to and from the
engagement? Do they have their own transportation? Has this been considered in the expenses?
12. Who will follow-up with the Elder or Traditional Knowledge Keeper a few days prior to the engagement
to confirm details?
13. Who will be responsible for assisting the Elder throughout the engagement and act as host?
14. Should an Elder’s space or quiet room be considered for the event/engagement?
Administration:
15. Has the honorarium been prepared in advance to provide to the Elder or Traditional Knowledge Keeper
the day of the event/meeting?
16. Will there be additional costs such as travel, mileage, hotels that will need to be included/considered?
Who will assist with this?
17. If a smudge is planned, has all of the details to prepare the site and meeting room taken place with
facilities management including confirmation that a smudge can take place inside (consideration of
smoke alarms and allergies)?
Attire: Consideration should be made to attire. Based on the event or meeting, the attire could range from
casual to a more business formal or ceremonial formal.
18. What is the event/meeting? Is it a meeting, event or ceremony? Is it a meeting with Chief and Council
or technical staff?
19. Who will be attending? e.g. CEO, Vice President, Chief and Council, technical staff.
20. Where is the event/meeting? e.g. is it at an AHS site? Is it on the Nation? Is it in a boardroom?
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Section D Factors to Consider When Gifting
When gifting, or considering gifting take the following variables into consideration
prior to making a gifting request:
1. What is the occasion or event? e.g. general meeting, cultural event, community visit, opening of
a facility.
2. Will this be a public event?
3. If it is a meeting: what topic? (Is this a regular, reoccurring meeting, or a one-time meeting; if
reoccurring, is this the first meeting of the group.)
4. Is gifting a recognized or culturally required practice at this type of occasion or event?
5. If there is a formal agenda for the event or occasion, is gifting part of it?
6. Will other attendees be gifting? e.g. Federal Government, other Government of Alberta ministries.
Ensure protocol in the presenting by preparing for the correct order of the gifting(as identified per
local tradition).
7. Who initiated the event or issued the invitation? e.g. the Chief or Grand Chief(s), the Indigenous
group or organization, AHS staff member
8. Who will be present from the First Nation or Métis group? e.g. Chief, Elders, Councillors,
community members.
9. Who will be present from AHS? e.g. CEO, SOO, department staff.
10. What is the status of the relationship between the AHS department/program and the First Nation or
Métis organization?
11. Who is the item being presented to? e.g. Chief, Grand Chief, Elder, Councillor,
community member, etc.
12. Who requested the gift?
13. Is this the first visit to the community or first visit or meeting with a Chief since an election?
14. Has the department/program gifted on similar occasions, either with the same community
or organization or with others?
15. Will the relationship between the department/program and the Indigenous community be
negatively affected by not gifting?
16. Is the item being presented to an individual or to an organization or community?
17. Is more than one person or organization receiving a gift?
18. Is the gifting reciprocal (will the department/program be gifted back)?
19. Is anyone else at the meeting or event gifting? e.g. another department/program
20. How is the item getting there? e.g. inappropriate to send a large framed print with someone
who is flying to an event.
21. Does the item require framing, or a presentation plaque?
*These are some of the factors that should be considered each time there is a request for gifting or if advice is
being sought.
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Section E Addressing Traditional Lands (First Nation and Métis)
When addressing an audience one should acknowledge the Indigenous peoples on whose traditional
territories we live and work, and to thank the hosting {First Nation} on the treaty land or the traditional
territory where you are meeting. This type of acknowledgement typically occurs at the commencement of
presentations, meetings or conferences. Acknowledging traditional territory should come from the heart,
and shows recognition of and respect for Indigenous peoples. It is recognition of their presence both in the
past and the present. Recognition and respect are essential elements in reconciling with Indigenous peoples,
a process to which Alberta Health Services is committed.
When addressing Traditional Lands be certain the correct Treaty area, First Nation and/or Métis Community
is referenced. With a First Nations audience one should use “First Nations” and with a Métis audience, use
“Métis”.
Note: The following are examples for acknowledging treaty territory and traditional lands in Alberta. For
each of these greetings to be appropriate, please refer to the attached map in Appendix A outlining treaty
areas, Métis regions and communities in Alberta. These are examples only and not meant to be a script.
On First Nations Reserve:
“It is an honour to be on your “Nation” today. Thank you for the invitation to be in your
community”.
On Territory:
“I would like to acknowledge that we are on Blackfoot land and would like to give recognition to the
Blackfoot people past, present, and future”.
“We [I] would like to begin our day by acknowledging that we are meeting on Treaty [6, 7, or
8] territory, and I would like to thank {First Nation} for hosting this important
{event/meeting/gathering}.
“We [I] are/am pleased to be here in the traditional territory of Treaty {6, 7, or 8}.”
“We begin by acknowledging that we are on traditional lands, referred to as Treaty 6,
Treaty 7 and Treaty 8 territory, and all the people here are beneficiaries of these peace
and friendship treaties.
This territory is the home for many Indigenous Peoples, including the Blackfoot, Cree,
Dene, Saulteaux, Ojibwe, Stoney Nakota Sioux, and Tsuut’ina peoples, and the Métis
Nation of Alberta and the Métis Settlements.
We respect the Treaties that were made on these territories, we acknowledge the
harms and mistakes of the past, and we dedicate ourselves to moving forward in
partnership with Indigenous communities in a spirit of reconciliation and
collaboration.”
For Métis:
Treaties 6, 7, and 8 refer to First Nations so it is not appropriate to mention when addressing a Métis
audience. If there may be Métis present in the audience, it is important to acknowledge the Métis
connection to the land, which can be done by using the following example:
“I am pleased to be here in the traditional territory of Treaty (6, 7 or 8) and I
acknowledge the Métis people of Alberta who share a deep history with this land.”
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NORTH ZONE - TREATY 6, 8, MÉTIS REGIONS 1, 2 4, 5 and 6
“We (I) would like to acknowledge that we are gathered today at the traditional
meeting place and home for many Indigenous peoples, including the Cree (K-REE),
Dene (DEH-NAY), Inuit (IN-U-IT) and Métis (MAY-TEE) peoples, as identified in Treaty 6,
Treaty 8 and Métis Regions 1, 2, 4, 5 and 6 territory,.”
EDMONTON ZONE - TREATY 6, MÉTIS REGION 4, 2 (Edmonton MÉTIS REGION 4)
“We (I) would like to acknowledge that we are gathered today at the traditional
meeting place and home for many Indigenous peoples, including the Cree (K-REE),
Anishinabe (AN-ISH-IN-NOB-EE), Blackfoot, Stoney Nakota (NA-KOAT-AH), Dene (DEH-
NAY), Inuit (IN-U-IT) and Métis (MAY-TEE) peoples, as identified in Treaty 6 and Métis
Region 4 territory,.”
CENTRAL ZONE - TREATY 6, 7 MÉTIS REGIONS 2, 3 and 4
“I would like to acknowledge that we are gathered today at the traditional meeting
place and home for many Indigenous peoples, including the Cree (K-REE), Anishinabe
(AN-ISH-IN-NOB-EE), Blackfoot, Nakota Sioux (NA-KOAT-AH SUE), Tsuu’tina (SOOT-
ENAH), Dene (DEH-NAY), Inuit (IN-U-IT) and Métis (MAY-TEE) peoples, as identified in
Treaty 6, Treaty 7 and Métis Regions 1, 2, 3 and 4 territory.”
CALGARY ZONE - TREATY 7, MÉTIS REGION 3
“I would like to acknowledge that we are gathered today at the traditional meeting
place and home for many Indigenous peoples, including the Blackfoot, Stoney Nakota
(NA-KOAT-AH), Tsuu’tina (SOOT-ENAH), Piikani, Cree (K-REE), Dene (DEH-NAY), Inuit
(IN-U-IT) and Métis (MAY-TEE) peoples, as identified in Treaty 7, and Métis Region 3
territory”
Calgary: TREATY 7, MÉTIS REGION 3
“We (I) would like to acknowledge that we are gathered today on a traditional meeting
place and home of the Blackfoot and the people of the Treaty 7 region in Southern
Alberta, which includes the Siksika, the Piikani, the Tsuut’ina and the Stoney Nakoda
First Nations. The City of Calgary is also home to Métis Nation of Alberta, Region 3.”
SOUTH ZONE - TREATY 7, MÉTIS REGION 3
“I would like to acknowledge that we are gathered today at the traditional meeting
place and home for many Indigenous peoples, including the Blackfoot, Stoney Nakota
(NA-KOAT-AH), Tsuu’tina (SOOT-ENAH), Inuit (IN-U-IT) and Métis (MAY-TEE) peoples
identified in Treaty 7 and Métis Region 3 territory.”:
Word Phonetics Word Phonetics
Anishinabe “Ah-nish-in-ah-BAY” Ojibwe “Oh-jib-way”
Blackfoot “Black-foot” Piikani “Pii-kan-nee”
Cree “Cree” Saulteaux “Soo-teh-oh”
Dene “Den-nay” Siksika “Sik-si-ka”
Inuit “In-yoo-it” Stoney Nakota Sioux “Stoh-knee Na-ko-ta
Kainai “Kai-nai” Soo”
Métis “may-TEE” Tsuut’ina “Soo-tea-nah”
DRAFT May 17, 2018 12Section F Appendices Appendix A: Map – First Nations and Métis Settlements DRAFT May 17, 2018
AHS GUIDE FOR INDIGENOUS TRADITIONAL PROTOCOLS
Appendix B: Resources
Education is our Buffalo: A Teachers’ Resource for First Nations, Métis and Inuit Education in Alberta, The
Alberta Teachers’ Association (revised and reprinted 2016-12).
https://www.teachers.ab.ca/sitecollectiondocuments/ata/publications/human-rights-
issues/education%20is%20our%20buffalo%20(pd-80-7).pdf
Elder Protocol Stepping Stones, The Alberta Teachers’ Association (2017).
https://www.teachers.ab.ca/SiteCollectionDocuments/ATA/Publications/Human-Rights-
Issues/Elder%20Protocol%20(PD-WT-16g).pdf
Elder Protocol Handbook, Queens University (accessed 2018).
http://www.queensu.ca/fdasc/sites/webpublish.queensu.ca.fdascwww/files/files/Elders%20Pr
otocol%20Handbook.pdf
Elder Protocol and Guidelines Council of Aboriginal Initiatives, University of Alberta (2012).
https://cloudfront.ualberta.ca/-/media/ualberta/office-of-the-provost-and-vice-
president/indigenous-files/elderprotocol.pdf
Guide to Acknowledging First Peoples & Traditional Territory, Canadian Association of University
Teachers (accessed 2018). https://www.caut.ca/content/guide-acknowledging-first-peoples-
traditional-territory
Who are the Métis, Métis Nation of Alberta (accessed 2018).
http://www.metisnation.ca/index.php/who-are-the-metis/citizenship
Métis Settlements of Alberta, Government of Alberta (accessed 2018).
http://indigenous.alberta.ca/Metis-Settlements.cfm
Operationalizing an Indigenous Health Model, Muise, Gertie Mai (2016). http://soahac.on.ca/wp-
content/uploads/2015/01/Operationalizing-an-Indigenous-Health-Model.pdf
DRAFT May 17, 2018 14You can also read
