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These big-game hunters sought mammoths, mastodons, camels and horses that were native to North America at the time. Following the retreat of the Wisconsin glaciers, these animals became extinct, hastening the end of this stage of North American Prehistory.
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Coast Salish peoples have historically occupied territories along the Northwest Pacific Coast in Canada and the United States. Though each nation is different, Coast Salish peoples generally have strong kinship ties and engage in political, treaty and environmental partnerships.
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Béatrice Martin (a.k.a. Cœur de pirate), singer, songwriter, pianist, writer (born 22 September 1989, in Montreal, QC). A star in both Quebec and France, chanson artist Cœur de pirate (which translates as pirate heart) has sold more than 1 million albums and won eight Félix Awards: Debut Artist of the Year (2009), Most Celebrated Quebec Artist Outside of Quebec (2010, 2012), Female Singer of the Year (2012, 2019), Pop Album of the Year (2012, 2019) and Anglophone Album of the Year (2016). She was also named Best Francophone Artist/Group or Duo of the Year at the 2012 Canadian Independent Music Awards and won the 2022 Juno Award for Francophone Album of the Year.
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The Colored Hockey League of the Maritimes (CHL) was an all-Black men’s hockey league. It was organized by Black Baptists and Black intellectuals and was founded in Halifax, Nova Scotia, in 1895. It was defunct during and after the First World War, reformed in 1921 and then fell apart during the Depression in the 1930s. Play was known to be fast, physical and innovative. The league was designed to attract young Black men to Sunday worship with the promise of a hockey game between rival churches after the services. Later, with the influence of the Black Nationalism Movement — and with rising interest in the sport of hockey — the league came to be seen as a potential driving force for the equality of Black Canadians. Canada Post issued a commemorative stamp in honour of the league in January 2020.
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The Columbia River Treaty was signed by Canada and the US on 17 Jan 1961 after 15 years of preliminary investigation by the International Joint Commission, and one year (1960) of direct international negotiation. It dealt with the co-operative development of the Columbia River.
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The Company of New France, or Company of One Hundred Associates (Compagnie des Cent-Associés) as it was more commonly known, was formed in France in 1627. Its purpose was to increase New France’s population while enjoying a monopoly on almost all colonial trade. It took bold steps but suffered many setbacks. The company folded in 1663. It earned little return on its investment, though it helped establish New France as a viable colony.
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The Congress of Aboriginal Peoples (CAP) speaks primarily for Indigenous peoples living off reserve in Canada. In 1993, under the leadership of Jim Sinclair, CAP grew out of a reorganization of the Native Council of Canada (NCC). Since its founding in 1971, the central objective of the NCC, and now CAP, has been to represent the interests of off reserve Status and Non-Status people, Métis and Southern Inuit.
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Contemporary Indigenous art is that which has been produced by Indigenous peoples between around 1945 to the present. Since that time, two major schools of Indigenous art have dominated the contemporary scene in Canada: Northwest Coast Indigenous Art and the Woodland school of Legend Painters. As well, a more widely scattered group of artists work independently in the context of mainstream Western art and may be described as internationalist in scope and intent. Contemporary Inuit art has evolved in parallel with contemporary Indigenous art, producing celebrated artists like Zacharias Kunuk and Annie Pootoogook. (See also Important Indigenous Artists in Canada and History of Indigenous Art in Canada.)
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Contemporary Acadia is best known through the voices and images of its artists and festivals, although a significant francophone population living in the Atlantic Canada region identifies itself with this historic and cultural community and is striving to transform it into a modern society (see Acadian Culture).
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Macleans
When he was still a young McGill University undergraduate, Matthew Coon Come approached his father with a request.This article was originally published in Maclean's Magazine on February 27, 1995
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Social organization was based on kinship and on various types of formal partnership, and affiliation between individuals tended to be more a matter of personal choice than is usually found among other Inuit groups.
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Country food is a term that describes traditional Inuit food, including game meats, migratory birds, fish and foraged foods. In addition to providing nourishment, country food is an integral part of Inuit identity and culture, and contributes to self-sustainable communities. Environmental and socioeconomic changes have threatened food security, making country food more expensive and difficult to harvest. Despite these challenges, the Inuit, in partnership with various levels of government and non-profit organizations, continue to work towards improving access to country food.
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Coureurs des bois were itinerant, unlicenced fur traders from New France. They were known as “wood-runners” to the English on Hudson Bay and “bush-lopers” to the Anglo-Dutch of New York. Unlike voyageurs, who were licensed to transport goods to trading posts, coureurs des bois were considered outlaws of sorts because they did not have permits from colonial authorities. The independent coureurs des bois played an important role in the European exploration of the continent. They were also vital in establishing trading contacts with Indigenous peoples.
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The coureurs de côtes were itinerant traders in 18th-century French Canada.
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The Cowichan sweater is a garment created in North America with a distinctly patterned design knitted out of bulky-weighted yarn. It originated during the late 19th century among the Cowichan, a Coast Salish people in British Columbia. Historically also called the Indian sweater or Siwash sweater (a derogatory Chinook word for Indigenous people), the Cowichan people reclaimed the name after the 1950s as a means of emphasizing their claim to the garment. The popularity of the sweater by the mid-1900s thrust Cowichan sweaters into the world of international fashion, where they have been appropriated by non-Indigenous designers. Nevertheless, several knitters from various Coast Salish communities around Vancouver Island and the mainland of British Columbia continue to create and sell authentic sweaters. In 2011, the Canadian government recognized Cowichan knitters and sweaters as nationally and historically significant.
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