INTRODUCTION
SUMMARY OF KEY FINDINGS
ARTISTIC AND DESIGN RESPONSES TO CONSULTATIONS
APPENDIX 1: BIOGRAPHIES
APPENDIX 2: MINUTES OF INDIVIDUAL MEETINGS

• ASSEMBLY OF MANITOBA CHIEFS (Monday)
• MANITOBA METIS FEDERATION (Tuesday)
• ABORIGINAL COUNCIL OF WINNIPEG (Tuesday)
• SOUTHERN CHIEFS' ORGANIZATION (Wednesday)
• THE WINNIPEG FOUNDATION (Wednesday)
• FIRST ARTIST MUSIC FIRST (Thursday)
• THE WINNIPEG FOUNDATION (Thursday)
• CIRCLE OF LIFE THUNDERBIRD HOUSE (Thursday)
• NATIVE YOUTH AT THE FORKS (Friday)
• WINNIPEG ART GALLERIES (Friday, Saturday and Sunday)
• ABORIGINAL AND DIVERSITY LAW ENFORCEMENT CONFERENCE (Saturday)

Eladia Smoke -- Community Consultation recorder and report writer.

NOTE ON THE REPORT: I compiled this report based on my handwritten notes taken during individual meetings. I apologize for any errors, including misquotes or other mistakes: Eladia Smoke.

INTRODUCTION

Michael Irving, under the guidance of elder Vern Harper, offered a vision for Wakinyan Awasis/Spirit Island at The Forks in Winnipeg, Manitoba. A series of meetings occurred during the week of 1-8 June 2003 to submit the vision to the elders and aboriginal leaders in Winnipeg, in order to find out whether this collective process should go forward. Michael Irving, Vern Harper, Brian Marion, Raymond Currie, and Eladia Smoke wish to thank the Winnipeg Foundation and The University of Manitoba, Faculty of Architecture for providing funds so that this consultation could take place.

Raymond Currie’s interest in the project stemmed from his experience at the recent Indigenous Games held in Winnipeg. Dr. Irving’s project struck him as another excellent opportunity to make Winnipeg a frequent gathering place for indigenous peoples from all over North America. So as to make this option known to the community in Winnipeg, Raymond Currie, together with Wayne Helgason at the Aboriginal Council, compiled an open-ended list of individuals and organizations that should be the first in Winnipeg to be offered this vision. (See list on page __.) Everyone was invited by both letter and telephone to meet with Michael Irving and Vern Harper at specific presentations, or anytime during the week of 1-8 June 2003 regarding this vision.

Raymond Currie also contacted the Faculty of Architecture at the University of Manitoba (where he taught before retirement) to select an aboriginal graduate student, Eladia Smoke, to help arrange appointments, attend meetings, and prepare a report of who was present, as well as to record any points that were raised by the community during this consultative process. This document is the resulting report. Included is the initial list of people who were invited to meetings, dates and times of the meetings that resulted, who attended, what was said, summaries of the salient points raised during the consultations, a summary of key findings, a written summary from Michael Irving of changes that have been made to the proposed site in response to the consultations, and images of the proposed site before and after consultation. A short biography for Dr. Irving and project elder Vern Harper is also included.

Michael Irving, Vern Harper, Brian Marion, Raymond Currie, and Eladia Smoke wish to thank the community in Winnipeg for its whole-hearted response to this vision, and for the many objections, suggestions, and good wishes that were given freely during this week. Michael and Vern look forward to continued close contact and full participation from the people of Winnipeg in any work done with regard to the vision for Wakinyan Awasis/Spirit Island.

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SUMMARY OF KEY FINDINGS
A number of points were raised at most of the meetings, and some important points were raised at only one or two of the meetings held. These findings can be summarized as centring around six main issues: the consultative process, the site of Spirit Island specifically, funding sources, the risks entailed by such a project, Metis presence and participation in the site, and the benefits that this project would contribute.

It was expressed at most of the meetings that the consultative process that Dr. Michael Irving and Elder Vern Harper have initiated has been excellent to date. It was emphasized very strongly, especially by Grand Chief Margaret Swan, and by others as well, that this process should be taken even further, and that community participation would be the key determinant in the success of the project.

At several of the meetings, it was suggested that a video or Power Point presentation would make presentations easier, and several of the organizations offered to show these presentations themselves. It was suggested that Michael Irving might approach the Aboriginal People’s Television Network to do a story on the proposal. Michael Irving and Vern Harper were invited to attend the Assembly of Manitoba Chiefs on 15-17 August 2003 to do a presentation there; this meeting was described as pivotal in the progress of the project.

During the meeting at Thunderbird House it was stressed that elders in Winnipeg should have been contacted earlier, and that they must have the primary role in ongoing work at the site. At this meeting it was made clear that ceremonies with local elders would be essential in order to find out whether there is permission to go ahead with this proposal.

At every meeting there was a definite desire to see how the proposal will integrate into the physical site of Spirit Island. It was made very clear at several meetings that a major building, parking, or any such intensive use was not going to happen on the site, but that this project could become a reality because it is geared to pedestrian uses. Someone at every meeting asked about winter uses of the site.

It is clear that Spirit Island is not currently a sacred site; in fact, CN Rail used it as a garbage dump for many years, and any burials there have been moved. If it were to be made a sacred site, cleansing ceremonies would have to be performed by local elders to accomplish this.

The question of funding was raised at a few of the meetings, and it has been made clear by both the community and Dr. Irving that private funding will be pursued, and that no funding that could go to social services will ever be touched.

At one meeting, it was stated that this sort of project entails certain risks: the issues of cultural appropriation and the possibility of inappropriate use of cultural symbols were mentioned as risks that would have to be considered. At the same meeting, there was an objection to the title’s focus on healing, rather than a focus on strengths and opportunity.

Every consultation stressed the importance of Metis involvement and participation. In the meeting held at the Manitoba Metis Federation, it was obvious that there was a definite desire to participate, and even at this early stage, several suggestions were offered as to how the Metis could be represented and would participate in the creation of the site. There are plans for a Metis cultural site at Old Fort Garry on the Assiniboine River, and Mr. Grant Anderson expressed his belief that with the Asper Foundation Project, this proposal, and the Metis cultural site, the Forks area could become one of the premier cultural sites in the world.

At every meeting held, the proposal was commended for a number of its qualities. It was expressed several times that this project would initiate an aboriginal presence at the Forks that is long overdue. Likewise, it was expressed that the project was almost certain to stimulate art sales in Manitoba, and provide employment for local artists in the creation of the site itself. The cultural value and integrity of the project was widely commended, since the people themselves would accomplish any cultural items and activities on site. People also appreciated the emphasis on spirituality and traditional healing, and the opportunities for teaching activities afforded by the project.

In conclusion, there were some risks mentioned, including the risk of the inappropriate use of cultural images, but overall most people seemed to think that the project had great potential to transcend the mere representation of tradition and would actually engender the practice of a traditional and spiritual way of life. Site questions included how the project would physically interact with existing conditions, how the site could be cleansed from previous uses, and how the site could be used in winter. Everyone involved stressed that funding must be pursued from private sources, and that social services must not be affected. Metis participation was seen as essential, as was the continuing participation and close council with the local aboriginal community, especially local elders; this was seen as absolutely essential to the success of the project. Consultation to date was commended, and suggestions to take this process further included an invitation to the Manitoba Assembly of Chiefs on 15-17 August 2003.

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ARTISTIC AND DESIGN RESPONSES TO CONSULTATIONS
In creating a work of art, Dr. Irving believes that community ideas and participation are what makes the work truly applicable to people’s lives. Throughout the week of 1-8 June 2003, everyone who saw this proposal was very generous with suggestions as to how people locally could make this project their own, and how Winnipeg’s unique position as host could become integral to the value of the project. In response to these suggestions and previous consultations, Dr. Michael Irving has been able to make many design developments, and has already made several significant alterations to the original design of the sculptural park.

SACRED SITE VS. SCULPTURE PARK
A significant shift in approaching the group of work as a sculptural park came about through Vern Harper’s premise that the nature of the site and the approach to creating it placed the overall work in the realm of building a sacred site. Among many other elements, the view of the work as a Sacred Site meant that consultative and input processes with elders and healers would be far more significant to the overall creation process.

Four mounds were added to the inside of the Medicine Wheel triangles in order to facilitate the role of this collective work as a Sacred Site rather than as an Art Park. Sculpted Smudge Bowls and their Ceremonial Circles were integrated into the Path of the Four Directions of the Medicine Wheel. Additionally design elements were added to the Animal Spirit fountain that allowed for the presence of a Sweat Lodge.

The “Give Us a Hand Campaign” that collected Handprint outlines and messages for placement inside the “Reaching Out” figures was changed to seeking messages and drawings of a Medicine Wheel.

ARTISTS WHO ARE DRUG AND ALCOHOL FREE
In recognizing the importance of the site, its creation, and the role model status of its artists for children and young people, Aboriginal leaders have voiced the need for participating artists to be drug and alcohol free. Their position is understood and will be respected.

NAMING THE SITE WAKINYAN AWASIS
For a period of time the vision did not have a name. Vern Harper reflected over several months before making a suggestion. He sought input from other Elders and Medicine people about whether this would be appropriate before he considered "Wakinyan Awasis" as the name of the site.

SPIRIT OF THE CHILD VS. HEALING THE SPIRIT OF THE CHILD
The words “Healing” or “Healing Place” to describe the role of the site in addressing the effects of adversity faced by children in the period of time since the visitation of Europeans was problematic for some who found the idea of “wounded” or “wounding” to be a demeaning term that did not describe their experience or how they wanted to be viewed. Addressing these concerns has meant a shift in the Sub-Title of the site from “Wakinyan Awasis: Healing Place for the Spirit of the Wounded Child” to “Wakinyan Awasis: Sacred Site for the Spirit of the Child. Addressing this problem with the possible pejorative language of “Healing” and “Woundedness” also meant shifting other descriptive phrases such as “healing” to “bringing about understanding, transformation and/or greater meaning”.

NAME CONFLICT WITH CIRCLE OF LIFE THUNDERBIRD HOUSE
There were strong objections voiced to the Sacred Site having “Wakinyan” in its name, which could cause misunderstandings and be associated with Thunderbird House in Winnipeg. A name change to something in the order of “Spirit Island: Place to Honour the Child” could address both concerns in relation to the name and description of the Sacred Site.

APPROPRIATION OF CULTURAL IMAGES AND SYMBOLS
Sanction by a group of elders or other appropriate representatives would be sought before a final decision is made for the inclusion of the proposed thematic images of the site. If approval is not received a proposed element of the site will be withdrawn and the overall site will be altered accordingly.

It has been clearly designated from the beginning that commissions for cultural specific artworks such as Inukshuk, Kachinie and West Coast Totems, as well as local artworks, will be restricted to Artists with that cultural heritage. Each site artist will chose an Elder or Medicine Person that she or he will call upon for guidance. All ceremony and ritual done on the site in the process of creating the work will be done by an Elder or Healer who is qualified to do so.

SELECTING APPROPRIATE REPRESENTATIVE ARTISTS
Some of the primary concerns for selecting site artists include the following: that they can produce the finest of art work, have a spiritual connection, seek deeper meaning and transformation through their work, and be capable of representing their culture and people in this epic work. A process is being developed where aboriginal elders and leaders would nominate the artist, who would then go through a final selection process that respects the integrity of Artistic Director Michael Irving and Project Elder Vern Harper.

INCLUSION OF CLAN MOTHERS, HOKOMS, AND SOCIETY MOTHERS
There was a strong voicing of the importance of the unique position and need for women’s presence in the site. The process of handing over the sixteen family vignette sculptures and pedestals into the trust of a Clan or Society Mother is integral to the creation of the site.

EXTENDING THE PARTICIPATION OF CHILDREN
A concern identified early in the consultative process relates to an expressed belief that there should be more involvement of children in the site and its creation beyond their contribution of sculpted quilt squares for covering the “Reaching Out” figures and placing children’s drawings inside the figures. This issue was addressed by adding children’s relief sculptures to the four pedestal sides for the 16 family vignette sculptures. Further opportunity for children’s participation in the creation of the site was brought about by seeking out sculptural artifact contributions from children to be included in the four animal spirit mounds.

INCLUSION OF YOUTH AND YOUNG ARTISTS
A concern was presented about the unique distinction between children and youth and their roles and needs. The need to provide a connection between youth and elders was particularly emphasized. This concern is being addressed by drawing participants in the quilt square workshops from young people who are pursuing artistic education and who are in strong contact with elders.

PRESENCE OF THE WORK IN OTHER REGIONS
The work needs to be part of a larger geographic area than the primary site, so “twins” of the Animal Spirit figures on the stone fountain will be placed in other areas of the continent. Even with the inclusion of other regions through the animal spirit twins, there was a strong reoccurring voice of a need to include others from across Turtle Island. This was further addressed by placing a series edition of the sculpture from the family vignette with four Clan or Society Mothers associated with the various works.

PROPOSED LOCATION OF THE WORK AT SPIRIT ISLAND, WINNIPEG
It is a profound responsibility and a serious decision to place a Sacred Site within an urban centre. The location of the primary central element of the work at Spirit Island, Winnipeg came about through discussion with Aboriginal People in Canada and the U.S. and through the advice and direction given to Vern Harper by other Elders and Medicine People.

RECOGNITION OF METIS AND MANITOBA FIRST NATIONS AS HOSTS OF THE SITE
A bronze Metis Cart has been added to the site and Metis artists will be included in creating the Buffalo Mound.

The Metis Sash colour green is incorporated into elements surrounding the granite circle of the Medicine Wheel Path of Childhoods.

Transition Murals by First Nations and Metis artists are to be added to the entrance bridge.

ENHANCED POSITION OF MANITOBA ARTISTS ON THE SITE
The site will be enhanced with a Manitoba Artist’s Stone Sculptural Path as well as ongoing Annual Sculpture Symposiums.

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APPENDIX 1: BIOGRAPHIES

PROJECT ELDER: CHIEF ASIN, VERN HARPER
Vern (Asin) Harper is a Cree spiritual elder and medicine man. The “Urban Elder,” as he has been called, is a fifth generation grandson of Mistawasis, “Big Child” - a hereditary chief - and the sixth generation grandson of Big Bear, who fought the last battle between the Cree and the Canadian government in 1885.

He works with Correctional Service Canada, conducting Native spiritual services at federal prisons, helping inmates to rehabilitate themselves through teachings, counselling and traditional ceremonies. Vern Harper holds a strong conviction that spirituality plays a key role in the treatment of mental health and addictions problems, and this belief fuels his work as an Elder with The Centre for Addiction and Mental Health (CAMH). As a Native Youth Court worker, he has counselled Native young offenders and their families on behalf of Aboriginal Legal Services of Toronto.

(For a more complete biography, see web site: http://www.irvingstudios.com/wakinyan/project_team_vern.htm)

ARTISTIC DIRECTOR: MICHAEL C. IRVING, PH.D.
Sculptor/ Psychotherapist, Michael C. Irving, Ph.D. believes that art and cultural activities can effect substantial personal and social change. He feels that his art and poetry are much influenced by his Choctaw and Cherokee heritage.

Dr. Irving has a private psychotherapy practice, working with a wide variety of issues. His stone and bronze sculptures are in private and corporate collections and have been exhibited internationally. He has received major grants for art projects from the public and private sector. Dr. Irving has made his work and views public through published articles, lectures, radio, and television. Dr. Irving is currently working on several major public memorials. His most recent past work is the Child Abuse Survivor Monument Project, which was accomplished with the active involvement of hundreds of survivors and community volunteers.

His design for Wakinyan Awasis and his introduction to Elder Vern Harper were each the outcome of two sets of four-day vision experiences in 1999.

(For a more complete biography, see web site: http://www.irvingstudios.com/wakinyan/project_team_michael.htm)

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»VERN HARPER: Invocation

»RAYMOND CURRIE: Introductions

»MICHAEL IRVING: Presentation

»DENNIS WHITEBIRD:
Chief Whitebird begins by saying that he follows the traditional life, and believes in the traditional ways, including vision quests. He says that it is right to honour children, especially since people have lost so many to adoption. He mentions one example of a lady who remembers 99 homes that she was placed in from infancy to the age of 18. Chief Whitebird goes on to say that the tradition is very strong, including the rituals of vision quests, sundances, sweat lodges, and name-giving ceremonies. He mentions that there is an opportunity at Wakinyan Awasis/Spirit Island to give recognition to the population of Turtle Island.

“This is the fist time I have seen something that would give cultural significance [to the site]. I am impressed and I only wish more people were here to listen to your presentation.”

Chief Whitebird mentions that the current plans undertaken by the Asper Foundation include a display of Aboriginal historical issues that pertain to the theme of that project, and that this site would complement that display.

Chief Whitebird suggests that the best course of action to move the project further would be for Michael and Vern to attend the upcoming 21 June Treaty Gathering at Lower Fort Garry, or the Manitoba Assembly of Chiefs on 15-17 August 2003, where as many as 62 nations will be present at Brandon/Sioux Valley. He suggests that Michael prepare a Power Point slide show for ease of presentation, and so that his office can show others the proposal.

Chief Whitebird mentions that he and David Chartrand, Grand Chief at the Metis Federation, have mutually supported each other on projects in the past, and that Chief Chartrand will want the Metis represented on the site, since they have experienced the same “colonial” treatment as aboriginal people have survived.

Chief Whitebird asks exactly where on the site the project is planned, and mentions that winter uses should be considered because “we only tell legends in the winter.”

»VERA HOULE:
“It would be a fabulous site for children to learn from and feel proud about. I’m thinking of media. Visually, it’s great [the model Michael Irving presents].” Ms. Houle suggests that the Aboriginal People’s Television Network could be approached about a documentary on the proposal. Ms. Houle offers to contact Rita Deverelle at APTN about what could be a terrific story, and also offers to e-mail images of the model to select reporters. [It was decided, however, to wait on media involvement until an initial response was obtained from the community in Winnipeg.]

»DENNIS WHITEBIRD:
“The significance of Spirit Island is not there for me right now. I live in Winnipeg and I’ve only been there once. I see this [proposal] as a place I could come back to again and again, bringing my child there and teaching.” Chief Whitebird mentions that the proposed site at Spirit Island would potentially draw more people than the existing amphitheater at the Forks
In regards to the market for aboriginal art in Manitoba, he says, “We have a lot of carvers: wood carvers, stone carvers. We have thousands of graphic artists. This would explode the art sales.”

He mentions that the Assembly of Manitoba Chiefs is proposing a centre for governance structure and several sites in Winnipeg are proposed for this. However, he says, “we also want to develop other aspects: social, educational, economic, in order to revive the strength of our culture.”

In regards to children’s participation in the project, Chief Whitebird mentions that the
Report on Consultations Page 13 of 29RB Russell, Children of the Earth, and James Wolff schools all have a very high aboriginal population. He offers to send out packages on the project to the seven tribal councils, and that if necessary, his office could host meetings on the subject.

MEETING SUMMARY:
It was clear that Chief Dennis Whitebird was favourable to the project, and thought it was essential for Michael to attend the Assembly of Manitoba Chiefs in August to get further sanction for the project. Chief Whitebird saw the proposal as a potentially very successful undertaking that would further strengthen Aboriginal traditions and presence, particularly at the Forks and in the art world, and one that would fit in very well with other projects already underway. Some issues raised included site placement, winter use, and the inclusion of the Metis people on the site. Vera Houle suggested that the Dr. Irving could reach a greater audience through calling in media resources such as APTN.

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TUESDAY, 3 JUNE 2003, 10:00AM-11:30AM
MANITOBA METIS FEDERATION
300-150 Henry Avenue

PRESENT:
Grant Anderson, Director Tripartite Self-Government Negotiations
Ed Ducharme, Minister of Cultural Heritage
Curtis Jonnie, Partner, First Artist MusicFirst
Brian Marion, Artist
Shelley Grimley, Executive Assistant to Brian Marion
Dr. Michael Irving
Elder Vern Harper
Raymond Currie
Eladia Smoke

»RAYMOND CURRIE: Introductions

»VERN HARPER: Invocation and first words

»MICHAEL IRVING: Presentation

»GRANT ANDERSON:
“It looks to me like a great thing.” Mr. Anderson mentions that the Metis tend to fall in the cracks, between the other colours of the medicine wheel. He asks where the Metis people would fit within the proposal, and how would their participation be realized? He goes on the say the Metis Federation would certainly have no opposition to a development like this, and that “without question it would be one of those special places, one of great value.”

»CURTIS JONNIE:
Mr. Jonnie mentions that his goals to create an aboriginal interpretive centre at the Forks could also be accommodated within the proposal, and that the project would not compete with this centre, but complement it. There could be satellite venues and activities. All the Metis cultural elements, he says, the sash, the infinity symbol, the buffalo, and the colours all should be and are featured prominently in the proposal.

»GRANT ANDERSON:
Mr. Anderson said that he likes the idea of the footbridge to Spirit Island displaying the Metis cultural heritage as a bridge between cultures, and that this bridge could manifest how the Metis are hosting the project: “I like the idea of the conduit between cultures.”
He goes on to outline plans for a national heritage centre that is being planned for where the Upper Fort Garry footprint used to be, beside the Assiniboine River. He says that when taken together, this project, Michael Irving’s proposal, and the Asper Foundation’s project could create “a place like no other in the world. It’s us who’s telling the story, it’s not a pre-digested, made for TV, white version of our history and culture.”

»ED DUCHARME:
Mr. Ducharme mentions that Michael cannot expect to accomplish much with any politicians on this visit, since they are all busy with the elections. He then says that Winnipeg is a meeting place, and that the Museum will come to Manitoba.

»GRANT ANDERSON:
Mr. Anderson offers to contact Michael Irving with further recommendations for how the Metis could participate in the project.

Tuesday, June 3, 2003
MEETING SUMMARY:
Grant Anderson was positive about the project, and made it clear that the Manitoba Metis Federation would certainly not object to development such as this at the Forks. There was a definite desire to participate in the project, and a number of suggestions were made, including a display of the Metis presence on the footbridge approaching Spirit Island, within the colours of the medicine wheel, and Metis participation in the crafting of the buffalo mound within the circle of the project. The placement of a Metis cart somewhere on the site was also mentioned. Finally, Mr. Anderson expressed his belief that the Forks could become a premier cultural gathering place unlike any other in the world, since this proposal, the project being undertaken by the Manitoba Metis Federation, and the proposal under the direction of the Asper Foundation will all be in close proximity to one another, and are all concerned with complementary themes. Additionally, Mr. Anderson expressed his personal feeling that the integrity of the site would be maintained, since the cultural themes presented would stem from the people who owned this heritage.

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TUESDAY, 3 JUNE 2003, 12:00PM - 1:00PM
ABORIGINAL COUNCIL OF WINNIPEG
181 Higgins Avenue

PRESENT:
Maeengan Linklater, Director
Julie Devoin, Communications Officer
Jaques St. Goddard, President, Canadian Plains Gallery
Jerilyn Beepath, Recorder
George Munroe, Vice-President
Wayne Helgason, President
Glen Cochrane, Director
Marileen McCormick, Executive Director, Centre for Aboriginal Human Resource
Development
Larry Wurcherer, Director
Brian Marion, Artist
Shelley Grimley, Executive Assistant to Brian Marion
Dr. Michael Irving
Elder Vern Harper
Raymond Currie
Eladia Smoke

»VERN HARPER: Invocation

»RAYMOND CURRIE: Introductions

»MICHAEL IRVING: Presentation

»GLEN COCHRANE:
“Do you have funding? It won’t be hard to convince us, but you still have to convince the powers that be.”

»GEORGE MUNROE:
“How are the Metis included?”

»LARRY WURCHERER:
“Will social services be diverted to fund this very expensive project? Will you ask other nations across the continent to help fund this? Wouldn’t the Asper Foundation be a better partner because they have money? The Forks is mostly filled with garbage: how will you deal with that?”

»GEORGE MUNROE:
“You’d have to have cleansing ceremonies for each of the structures: like each of the 13 poles of Thunderbird House were placed with ceremonies and tobacco at each pole.”

»WAYNE HELGASON:
In response to the suggestion that elders must perform these ceremonies, Mr. Helgason mentions that public ceremonies have been arranged to formally induct elders, so that people can be sure that someone called an elder is actually capable of and entitled to perform ceremonies, and calls Michael’s attention to an induction ceremony occurring at the Forks

Wednesday, June 4, 2003.
MEETING SUMMARY:
Most of the concerns voiced in this meeting were practical in nature, and the view was expressed that such mundane (but difficult) matters such as funding should be addressed very soon. Throughout, Michael Irving made it clear that this visit was the first stage of an ongoing consultative process that must precede all of these endeavours. Michael Irving also accentuated the fact that funding for an epic sculptural work would never and should never come out of public funds, but rather that private funding would be pursued. The importance of including the Metis people was again stressed, and a new concern regarding the site’s former use as a garbage dump for CN was brought up as a concern that must be addressed through spiritual cleansing performed by local elders.

June 2003 Newsletter Article of the Aboriginal Council PDF and HTML

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WEDNESDAY, 4 JUNE 2003, 10:00AM - 11:30AM
SOUTHERN CHIEFS' ORGANIZATION
200-286 Smith Street

PRESENT:
Margaret Swan, Grand Chief Southern Bands
Del Assiniboine, Health Advocate
Elva McCorrister, Executive Director
Brian Marion, Artist
Shelley Grimley, Executive Assistant to Brian Marion
Dr. Michael Irving
Elder Vern Harper
Raymond Currie
Eladia Smoke

»VERN HARPER: Invocation|

»RAYMOND CURRIE: Introductions

»MICHAEL IRVING: Presentation

»MARGARET SWAN:
First, Chief Swan asked whom else we had spoken with during Michael’s visit. She stressed several times that, as a community, “we would want to be involved every step of the way in a project of this magnitude,” and that “we wouldn’t accept anything less than full involvement.” Chief Swan then expressed her intention to speak with the other individuals and organizations we had contacted in order to see how everyone wanted to proceed.

Chief Swan put great emphasis on community involvement: “we have a lot of talent in our own backyard ... the stress of the project will have to be on community involvement. It’s a good thing to include the children, but you’ll have to get the sincere support of our people because that’s the only way that healing will occur, particularly with the population growing so fast in Manitoba and in Winnipeg especially.” In regard to how the project dealt with community participation, she said, “There’s so much more to it than just what meets the eye.”

Chief Swan also mentioned the 19 June 2003 solidarity meetings on treaty negotiations at Lower Fort Garry, and mentioned that Michael Irving might attend.

»DEL ASSINIBOINE:
“It sounds good.” Mr. Assiniboine suggests that Michael prepare a Power Point presentation on the proposal, saying, “It would be helpful to us; if we’re in a community we could flash something and get the word out.”

»MARGARET SWAN:
In response to Mr. Assiniboine’s comment, Chief Swan mentions, “It sure does. I like how you mentioned spirituality and the proper people being involved. Hopefully we can move along this process in the proper way. So far you’re doing all the right things.”

»ELVA MCCORRISTER:
“We have to have someone involved from the onset in the planning, particularly from Manitoba ... How does it fit at the Forks?”

»MARGARET SWAN:
In regard to the inclusion of a sweat lodge at the site, she mentions that in her experience a sweat lodge can be more effective than therapy.

»DEL ASSINIBOINE:
An informal lunch meeting Friday, 6 June 2003 is set up to decide how to undertake further consultations and the search for funding.

Wednesday June 4, 2003
MEETING SUMMARY:
Chief Margaret Swan particularly emphasized the need for the project to be a community process, and commended the proposal especially in that regard. Chief Swan also commended the proposal for its emphasis on spirituality and traditional healing. Additionally, she mentioned that the consultation process so far had been undertaken correctly, and underscored the need for the work to continue in the same way. Chief Swan suggested speaking to a larger group of aboriginal leaders, perhaps at an upcoming assembly.

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WEDNESDAY, 4 JUNE 2003, 2:30PM - 4:00PM
THE WINNIPEG FOUNDATION
1350 One Lombard Place

PRESENT:
Ruth Murdoch, Executive Director, Urban Circle
Rick Frost, Winnipeg Foundation
Dave Thomas, graduate student, Faculty of Architecture, University of Manitoba
Elvira Finnegan, Artist
Damon Johnston, President, Aboriginal Centre of Winnipeg
John Lussier, Research and Policy Director, Ma Mawi Wi Chi Itata Centre
Christine Edward, graduate student, Faculty of Architecture, University of Manitoba
Jim Paterson, Manager of Downtown Improvement and Departmental Projects,
City of Winnipeg, Planning, Property and Development
John Kiernan, Policy Analyst, City of Winnipeg, Planning, Property and Development
Leslie Spillet, Mothers of Red Nations
Dr. Judy Bartlett
Brian Marion, Artist
Shelley Grimley, Executive Assistant to Brian Marion
Dr. Michael Irving
Raymond Currie
Eladia Smoke

»LESLIE SPILLET:
In regard to the “Wounded Child” part of the title, Ms. Spillet says that, “People like to see us as pathetic. This wounded business is not how we are, it’s how people want to see us.”

»RICK FROST: Introduction to the Winnipeg Foundation’s involvement.

»RAYMOND CURRIE: Introduction to the project and his own involvement.

»MICHAEL IRVING:Presentation

»LESLIE SPILLET:
“The vision is epic. Fundamentally I’m a spiritual person, and I see that imbedded in this. This isn’t just art; this is our culture; this is us. With the European visitation, much of that was discounted and disrupted, but Winnipeg is still a gathering place. People come from all over. Woundedness was how the visitors saw us. We are about survival, strength, and power. There are lots of debates about cultural appropriation; can I as a Cree use an Inukshuk? We have to be very, very careful about that. I can’t underscore that enough. It’s not for sale; it’s us. Other cultures’ sacred symbols are not for sale; neither are ours. This is not our “historical image,” it’s us. We have to have ownership of this; we have to have ownership over ourselves. We need to be really, really careful about this stuff.... People like to see us as relics but this is still us and it’s all we have left.”

»ELVIRA FINNEGAN:
“How open are you to other forms of representation?”

»BRIAN MARION:
“You have to learn to walk backwards and see the damage done, then walk forward and fix it. We have to rebuild our lives and our strength in this manner. This is not a dream, this is a reality; this is our life.

“It hurts me to see a misunderstanding of those people who hold these medicine wheels and these ceremonies. The elders could fold this tomorrow, but how are we going to re-educate? We need to ask the elder women how. Show us how to do this. Speak on behalf of us, to heal the nation. We are here to ask permission and guidance.

“It’s not healing the wounded child, it’s healing life itself. Go and ask the women. We are here to visit the community and ask for guidance. Not history - our story. Our story has to be told. This man [Michael Irving] is a good storyteller but he needs your guidance how to proceed, how to build it.”

»RICK FROST:
“As this is going on I’m sort of watching the clock. How are you going to proceed on this?”

»DR. JUDY BARTLETT:
“The idea of focusing on a victim model doesn’t sit well with me. It’s good to have a vision, but is my spirit feeling open and free or is it feeling closed down? There’s a lot more healing that has to go on ... more focus on opportunities? Do our children need healing or do they need opportunities? Our world needs healing, not just aboriginal children. I have a hard time saying I could walk in here and say this is who I am ... it’s a personal thing. My spirit feels closed.”

»RUTH MURDOCH:
“It’s a beautiful thing, your vision. It wasn’t through symbolism that I found out who I was; it was by asking my elders. Symbolically I appreciate it and I believe in the power of symbols to heal. But it’s not this way, it’s when I go to a sweat, and that’s not in the city, it’s in our sacred place. I honour your vision. But for me it was talking to my elder.”

»DAMON JOHNSTON:
“I’m not for or against your project. Spirit Island has sat there for a while now. I’m a firm believer that something will happen there when the time is right. My leaning would be that the vision should come from someone here. If we can’t come to a consensus I think that the message is very clear. But this is only part of our community. I wish you good luck in pursuit of things.”

»JOHN LUSSIER:
“I concur with all that has been said. I find myself in a different sort of place. Art should be controversial. I have questions as to when a personal vision becomes a social vision. I lean more towards ‘what do we have to celebrate’? Not necessarily in big ways ... I have a problem with the size ... where are the spirit places? In defined places or everywhere?”

»CHRISTINE EDWARD:
“I am very appreciative of the project. I wanted to be part of it. I see this as a book ... a teaching area. What’s in it is very important to what people take away from it. It’s a book and it’s about teaching.”

»LESLIE SPILLET:
At what point does your personal vision become a collective vision? “Wounded” is not us. Healing is a universal thing. It’s the visitors who have to heal. In terms of this book, that is not the story — looking at that [the model], that’s not what is in the story — the 500 years of oppression."

Wednesday, June 4, 2003
MEETING SUMMARY:
Issues raised included the risks of cultural appropriation and inappropriate use of cultural symbols, the focus on the need for healing instead of a focus on strengths and opportunity, and the fact that Michael Irving does not come from Winnipeg. Also, there were questions about the size of the proposal. There was a question expressed as to whether an individual’s vision should be accepted in a societal setting.

Michael Irving and Vern Harper mentioned the fact that artists of specific heritage would create any elements symbolic of their culture on the site. It was stated that the purpose of the visit was indeed to ask for permission, for advice, and for participation. Positive points that were raised included commendation on the spiritual emphasis of the project, the fact that the project could potentially be more than the representation of an historical image, and the opportunity the site would offer for teaching youth and others.

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Thursday, 5 JUNE 2003, 10:45AM - 12:00PM
FIRST ARTIST MUSIC FIRST
65 Dewdney

PRESENT:
John Thunder, Chief Buffalo Point First Nation
Cindy Babyn, Arts Consultant, Department of Canadian Heritage
Curtis Jonnie, Partner
Richard Gaywish, General Manager
Don Marks, Director/Producer
Brian Marion, Artist
Shelley Grimley, Executive Assistant to Brian Marion
Dr. Michael Irving
Elder Vern Harper
Cody Harper
Eladia Smoke

»JOHN THUNDER:
Chief Thunder recalls how he had recently been to Spirit Island and had seen all of the copper roofs in the city skyline, and had envisioned a copper tipi juxtaposed over those roofs, “and this is it.” He says that the City of Winnipeg is doing a lot of inappropriate things at the Forks, which is supposed to be about aboriginal people, and yet there is no presence whatsoever at the Forks. Though this proposal may take some time, he says, it will at least get that presence started. “This is absolutely beautiful and it’s the most impressive thing I’ve seen for this site.”

»DON MARKS:
Mr. Marks raises the question of parking and access. He mentions there may be issues with the land base and possible burials. He goes on to say that in their [himself, Curtis Jonnie, and others] proposal for the site [an aboriginal cultural interpretive centre] they also drew upon the Four Directions and the circle. Also, he draws attention to the fact that, being at the centre of the continent, Winnipeg could form a tourist hub, especially for rural areas. “When I hear about this I get excited.” Mr. Marks expresses that perhaps the interpretive centre and this proposal could be melded.

Additionally, he says the project has to be self-sufficient and self-supporting, and says that one of the major stumbling blocks he has faced in his project was how get support from government, while getting support from the community was not difficult.

»CURTIS JONNIE:
Mr. Jonnie mentions that the site should be year-round, and that perhaps an amphitheater could be indoors.

»BRIAN MARION:
Mr. Marion says other activities should be included, “because life is not just arts.”

»RICHARD GAYWISH:
Mr. Gaywish asks about how Metis are included in the site. He also emphasizes that creative ways to get people involved and participating will have to be utilized, since people will need “to feel that they have had input into the site.” He expresses his continued interest in pursuing the idea of a cultural interpretive centre on the site. Mr. Gaywish suggests that Michael should attend the Assembly of First Nations, since “I look at this as a national thing.” He mentions that a video presentation would be a useful tool.

Thursday, June 5, 2003
MEETING SUMMARY:
Chief Thunder had a very positive response to the proposal, and mentioned a personal experience where he had envisioned something much like it on the site. He said the project would initiate an aboriginal presence at the Forks that is long overdue, and says that he is very impressed with the beauty and scope of the project. Curtis Jonnie and Richard Gaywish mention correlations between this proposal and their own, and reiterate that the two are not mutually exclusive. Other issues raised include former land uses, year-round use of the site, financial self-sufficiency, and tourism opportunities. It is emphasized that the participation of community members is key.

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Thursday, 5 JUNE 2003, 2:00PM-3:00PM
THE WINNIPEG FOUNDATION
1350 One Lombard Place

PRESENT:
Jim August, Chief Executive Officer, North Portage Development Corporation
Rick Lussier, Director of Community Grants, Winnipeg Foundation
Toby Chase, Manager, Corporate Affairs, The Forks North Portage Partnership
Brigitte Sandron, Director, Culture, Heritage, and Tourism Manitoba
Bill Norrie, Chair of the Board, Forks Corporation
Rick Frost, Chief Executive Officer, The Winnipeg Foundation
Cindy Babyn, Arts Consultant, Department of Canadian Heritage
Sandra Hardy
Brian Marion, Artist
Shelley Grimley, Executive Assistant to Brian Marion
Dr. Michael Irving
Elder Vern Harper
Cody Harper
Raymond Currie
Eladia Smoke

»VERN HARPER: Invocation.
Elder Vern Harper introduces the project and the site. He goes on to say that, “When a vision comes to a person, it belongs to the people.”

»RAYMOND CURRIE: Introductions

»MICHAEL IRVING: Presentation

»RICK FROST:
Mr. Frost asks how many sculptors will be involved.

»BILL NORRIE:
“What sort of site will you need? It’s shown here [in the model] flat. Can it be done on a contoured site?

»JIM AUGUST:
“So would you have to adjust the land? Do you need to have a building? Why do you need to have a building?”

»BILL NORRIE:
“You mentioned underground parking. We’ve had a problem with underground parking with archaeological considerations. We can only dig three metres or something.”

»JIM AUGUST:
As soon as you start talking about underground parking and a big building you make it very difficult for anything to happen. Can we just talk about this [the Wakinyan Awasis proposal]?” Mr. August asks about what materials will be used.

»RICK FROST:
“How high is the fountain?”

»BILL NORRIE:
“This [Wakinyan Awasis] is very imaginative. South Point has always been conceived as a place for an aboriginal presence. Lots of projects have come up and have been unsuccessful. This might be it.”

»JIM AUGUST:
“Parking is hard there. We’ve always seen it as a pedestrian-only, passive site. Underground parking is probably impossible technically.” Mr. August goes on to say that modest infrastructure would be best, and that any commercial activity could happen in the Forks Market.

Thursday, June 5, 3003
MEETING SUMMARY:
Response was positive, but it was emphasized that the project will ultimately depend on the wishes of the Aboriginal community. It is highly unlikely that any intensive use of the site such as a building or parking lot would ever happen. Since the proposal tends to be pedestrian-only, it was seen as a real possibility. Practical concerns were mainly discussed, especially in regard to the need for the project to consider the existing conditions on the site.

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THURSDAY, 5 JUNE 2003, 7:00PM-9:30PM
CIRCLE OF LIFE THUNDERBIRD HOUSE
715 Main Street

PRESENT:
Elder Mary Richard
Elder Don Cardinal
Elder Percy Bird
Barry Smith, Project Manager, Circle of Life Thunderbird House
Glen Cochrane, Director, Aboriginal Council of Winnipeg
Yutta Moritz
James Topp
Ivor Lockhart
Walter Chan
Barry Smith
John Testar
Robin Courchene
Allison Mantrone
Walter Crockford
Barbara [no last name given]
Deb [no last name given]
Russ [no last name given]
[Three others, no name given]
Dr. Michael Irving
Raymond Currie
Eladia Smoke

»RAYMOND CURRIE: Introductions

»MICHAEL IRVING: Presentation

»ELDER MARY RICHARD:
“Why do you see the buffalo first? The Metis weren’t here first.” Ms. Richard then asks about the physical site, and mentions, “They’re not going to let anyone build a building on that site. Lloyd Axworthy said ‘I’ll give you $2 million to develop it as a natural site.”
Additionally, she asks, “How do you maintain it?”

»JAMES TOPP:
“How are you going to fund it?”

»ELDER MARY RICHARD:
“What happens when it’s built? How do you maintain it? Would you require someone to interpret the sculptures?” In regard to the protocol among elders, she asks, “Was there any consultation with elders from the Winnipeg region?” With regard to the site itself, she says, “There seems to be a lot of people that talk about the sacredness of the Forks. There is nothing sacred at the Forks. There is only one piece of real land at the Forks, at Oodena in the centre where the fire is. The rest is a garbage dump; there’s ten metres of CN garbage there. There is no burial ground there; I asked the elders and they said it’s a floodplain; it floods every year, why would we bury our dead there? White people keep trying to make it a sacred place.” Ms. Richard again mentions the problem of maintenance.

»ELDER PERCY BIRD:
“Is the name [Wakinyan Awasis] Sioux? The Sioux came up from the States ... were they part of the history of the Forks?”

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