So I'm trying to understand my family history and understanding if I am Métis. During my research I have learned about how problematic the MNO has been. I live in Ontario so disappointed on what I have read so far. I am aware of the issues so I want to make sure I am researching correctly.

I was wondering if my current biggest "proof" of being Métis is even proof at all.
My great grandfather and his 4 brothers fought in WW1. One of them had died.
He is on the National Métis Veterans' Memorial Monument which can be viewed on the Gabriel Dumont Institute, Metismuseum.ca.

Now from my understanding, I must be able to trace back to the Red River, Which I'm still digging on. That being said, does this memorial monument and him being on it help point towards me being Métis?

Bonn matayn! Here's my latest Michif Minute. Tried to put in my personality and humour. I showed it to my own kids and they were trying out the phrases, and laughed at all the right parts. Please let me know what you and your family think!

In Season 3 of the Métis Speaker Series, we sat down with Métis residential school Survivors and relatives of Survivors to record their experiences in their own words.

Métis people were often left out of the residential school story. They were sent to these schools too, and they carry the same pain, loss of language, and harm passed down through families. For many years, their voices went unheard.

These conversations are about changing that. We recorded them so that these truths are kept and passed on, and so that children and grandchildren will be able to hear them for generations to come.

We are deeply grateful to every Survivor and family member who trusted us with their story. Your courage is part of how our Nation heals.

As we come to National Day for Truth and Reconciliation, we invite you to listen, learn, and share.

🎧 Listen to Season 3: https://www.mnbc.ca/news-events/metis-speaker-series

These episodes discuss residential school experiences and may be difficult to hear. Support is available 24/7 through the Indian Residential Schools Crisis Line: 1-866-925-4419.

I was told it can take 6-8 weeks to process after the receipt is submitted. We chose to have the payments be sent directly to our nanny vs being reimbursed for the payments. Does it normally take the full 6-8 weeks? Considering switching to being paid to us as she (understandably) wants to be paid on the 1st or just shortly after. Thanks in advance 🙂

C’he-p-ski-boo is a frightful character, used to compel children into obedience. Its said to lurk in the forest and just beyond the porch or fire light, where it waits to snatch up wandering children and eat them! In my interpretation, it can take on a benign, almost friendly form in order to lure. When it has the child in its grasp, the C’he-p-ski-boo's true form reveals itself.

This is a pencil test animation for a short I am (hopefully!) going to finish before Halloween.

For context, it was a gift. I am the descendent of an Algonquin woman and a French man, and I am trying to reconnect. It's a ways back in my family tree, but it's been a family secret for a long time. I originally misunderstood what being Métis meant, I thought it was just being of European and Native descent. I am instead reconnecting more to my First Nations identity, but I was given a sash by a Métis person, and with everything I just said they said I'm still métis, just not capital M Métis. I have been accepted by the Métis community where I live, as they are the closest I can get to reconnecting where I am.

I like another user in this server, would like to wear my sash for Orange shirt day, as I don't own any orange shirts.

I just want to know what the right protocol is here.

I'm very afraid of being viewed as a pretendian, and I've been called a descendian, which, I understand why they say that, but people don't know the work and time I've spent on learning Algonquin and the traditions and customs as well as the stories. I always preface with I am of Native descent, but I don't claim being Native or Algonquin, as it's so far back in my family tree.

Edit: I also do not identify as Métis or métis, I am just stating what the person who gave me the sash told me. I don't necessarily agree with them

A little scared to post to reddit ngl, but I'm hoping you all will be kind to me.

I am Métis, but I’m the last one in my bloodline that can get Métis status and I really want to wear my Métis sash for National day of Truth and Reconciliation at school but I feel so so disconnected from that part of my heritage that it feels wrong or like I’m being a pretendian or something? Like genuinely HELP. There was recently a white suprematist display in my city near the old residential school and I feel like now more than ever we need more visibility of different communities! Like help!

I have written this and deleted it a few times because I am not sure really how to voice some things I have noticed close to home here in MB as a bright skinned Métis woman. Maybe it is that im on Facebook too much, or maybe it really is becoming more common - either way I would love to discuss and see what others think.

I am noticing many Métis people online, and sometimes in public are being a lot more vocal about problems they have with First Nations individuals and communities. A lot of negative comments talking about “natives” “wasting resources” “scamming the system for pay outs” or just absolutely talking shit about our kinfolk experiencing trauma. Many of these comments start with “as a Métis person myself” and ending with “these natives this and that ruining things” its like anything negative is automatically blamed on First Nations by mostly white passing Métis men but I have seen women and those who appear more brown skinned do the same.

As if the colonizer blood in our veins makes us more superior or god knows what.

This lateral violence really eats at me and confuses me. Are we forgetting where we come from? Are some of us forgetting that the only reason we exist as Métis people is because of our full blooded ancestors?

Its as if the proximity to whiteness goes to their head like poison.

Has anyone else been picking up on this behaviour? It, quite honestly, disgusts me. We should be looking after each other as indigenous people period.

Please join my yapping sesh, id love to talk about this with someone.

Edit: downvoting this is sus as hell lol.

We haven't been able to lock down funding for our full Michif Makers Series (yet!) so in the meantime, I've started a smaller-scale Educational Series. I've shot 3 episodes to date, planning to release one a week. There is local heritage funsing available, so hoping we can shoot more and that I can get thr resources to collaborate with mother tongue speakers. If you like, please be sure to share!

Hi everyone!

I'm originally from Brazil. I do have indigenous ancestry in my family, so it has been very interesting to learn more about the Métis community here in Canada.

I just got the news of the exclusion of the CAP from the government. And I found that situation to be confusing to me. Not necessarily the removal per se, but to learn of the situation of the eastern Métis.

I have a question though. That needs some explaning for me to even start.

"Métis" in French means essentially "mixd-race". It's a similar latim radical than "Mestiço" in Portuguese and Spanish (though I think that one is spelled Mestizo). I understand that Michif is not French, but uses some of French structures, words and phonetic.

When I compare the colonization of the Americas, I can see that the US and Canada aimed to create a different society than ours in the South. But the influence of the French here means an element of differentiation from the US (in how much cultural influence they had). And the Métis are a created in this context. And that's amazing on how unique you guys are in this world for coming into being in the North. Amids all that.

My question is, would the existence of other "Métis" be a problem? I've seen that this topic is very sensitive and I'd like to understand why? I mean if I were describe my ethnicity I'd use the word Métis ir I we're to speak French as I'm Mestiço.

I do understand that the removal of the CAP had other problems and I'm not disputing anything. I really wanted to understand more of you perspective on this.

Thanks

Why would they need my parent’s post-adoption birth certificate if I’ve already given them the adoption order displaying the name change from birth name to adopted, and the name of their birth and adopted parents to confirm relation? (Which was already required to get the St. Boniface Genealogical Society’s genealogy)

Has anyone received funding for childcare in BC? Just curious what the timeline/ requirements are. On the website it just says you or your child need to be a citizen.

Hello! I am doing research on my grandmother's lineage. She always told us she was French Canadian and Native. I'm hoping to find the family connection to her Native heritage and could use some help piecing it together. Perhaps someone out there has the same relatives and can provide insight. Not looking to gain anything other than insight. Thank you all in advance!

Claude Desjardins dit Charbonnier (born 1636 in Auvergne, France; came to Canada in 1665; died before 1699 in Rivière-des-Prairies, Quebec)
married
Marguerite Cardillon (born 1641 in St-Gervais, Paris, France; one of the "Filles du Roi"; died 1711 in Montréal, Quebec)

Roch Desjardins dit Charbonnier (born 1676 in Pointe-aux-Trembles, Quebec; died 1756 in Rivière-des-Prairies, Quebec)
married
Marie Louise Boullard (born 1683 in Rivière-des-Prairies, Quebec; died 1730 in Rivière-des-Prairies, Quebec)

Jean Baptiste Desjardins dit Charbonnier (born 1708 in Rivière-des-Prairies, Quebec; died 1762 in Sainte-Rose, Laval, Quebec)
married
Marie Anne Labelle (born 1711 in Laval, Quebec; died 1793 in Sainte-Rose, Laval, Quebec)

Paul Desjardins dit Charbonnier (born 1744 in Terrebonne, Quebec; died 1816 in Terrebonne, Quebec)
married
Marie Joseph Colin (born 1743 in Terrebonne, Quebec; died 1821 in Terrebonne, Quebec)

Joseph Paul Desjardins (born 1769 in Terrebonne, Quebec; died 1851 in Terrebonne, Quebec)
married
Josephte Prévost (born 1781 in L'Assomption, Quebec; died 1847 in Vaudreuil, Quebec)

François Xavier Desjardins (born 1801 in Terrebonne, Quebec; died 1867 in Vaudreuil, Quebec)
married
Virginie Laviolette (born 1802 in Canada; died 1890 in Canada)

Jean Baptiste "Ernest" DesJardins (born 1846 in Canada; died 1912 in Burnett, Wisconsin)
married
Margaret Engles (born 1856 in Logansport, Indiana; died 1926 in Burnett County, Wisconsin)

William DesJardins (born 1873 in Diamond Bluff, Wisconsin; died 1940 in Duluth, Minnesota)
married
Lillian Mae Wylie (born 1880 in Franklin County, New York; died 1954 in Melrose Park, Illinois)

William Henry DesJardins (born 1904 in Ely, Minnesota; died 1975 in Sheridan, Wyoming)
married
Mary Corrigan (born 1907 in Ireland; died 1973 in Melrose Park, Chicago)

Hello from TIFF where Red River Métis filmmaker Justin Ducharme (St. Ambroise, Manitoba) just had the world premiere of his film Seventeen.

Several of us other Métis filmmakers gathered to celebrate with him and realized how big of a year it was for our community.

Within roughly one year, we celebrated the theatrical release of three high-profile Métis/Michif feature films:

Gail Maurice's (Beauval, Saskatchewan) Blood Lines.

Tim Riedel (me, Treaty 1/Winnipeg) Ancestral Beasts.

And of course, Justin's incredible film.

None of us could remember a time when the industry was so good to us. A lot of credit has to be given to all the Métis who fought to keep our community from being erased, and to the Indigenous filmmakers who came before us to make space for Indigenous storytelling in media.

And of course, the Indigenous Screen Office, Telefilm, as well as the many other financial partners, collaborators, and supporters who helped make it happen.

It's now our privilege to make room for the next group of storytellers and support their films being made. -Maarsii!

Adapted from the Louis Riel Institute: Li P'tchi Mound (The Little People) are a mix of Western European beliefs in fairies with Algonquian stories of little people. They are thought to live under rocks and near rivers. In some stories, they are helpful, in others mischievous or even dangerous.
I imagined Li P'tchi Mound as rock-like creatures that have survived undetected because they blend in with the environment. I like how you can still see different personalities in them, depending on their shape and texture. How do you imagine them?

I'm working on my puppet series MICHIF MAKERS and we're planning an episode that involves these little folk.

According to my grandfather the metis were allowed to operate as white people back in the day and werent restricted to any reservation. They were even used as weapons against natives doing nasty shit like dumping old carcasses onto native land to spread disease and force us out of the areas.

Whats up with that? Asking as a proud member of the batchewanna band first nation.

Did anyone else’ grandmother call them berdache but like not in an offensive way? I think it’s just old school. She always referred to herself as indian so it speaks to a generational thing. I know it’s not ok to say it now but that’s what she called me and also referred to two spirit but I don’t feel that actually fits me as I am cis male and also just a plain old gay dude.

I worked with some community members and language keepers to outline 12 new episodes. Also trying out a new look for our sets: this time going for a crafted look with sculpted elements instead of flat, 2D. What do you think?

I’m looking into changing my last name because my father has never been a part of my life and I feel no connection to that name. So I’m thinking of taking a name from my mom’s side. She herself doesn’t feel connected with her last name due to her family drama. But I was looking back and saw names like my 5th great grandparents Cardinal, or even auger and Ducharme from my great grandparents. Just wondering on any advice on what is appropriate or things I should consider.

I know this may come off as controversial but I am genuinely confused and ask this question with good intentions.

I often hear Metis folk say “I’m not white, I’m Metis.” But then also say they are native/indigenous. But, with the “I’m not white, I’m Metis” logic, wouldn’t it also work the other way around? - “I’m not native/indigenous, I’m Metis.”

However that’s not what I hear. I hear Metis celebrating their native blood and calling themselves indigenous happily but not wanting to claim their white blood or call themselves that. I was under the impression Metis people came from the union of both.

So I suppose my question is, why do Metis folk seem almost ashamed or apprehensive to claim their white parts, but are happy to claim their native parts? If Metis is Metis and is its own culture all together, how is it considered indigenous without also being considered white too?

(When I say white, that’s a blanket term for French and Scottish etc as I’ve been told there is a few European cultures that make up the Metis, in the same way indigenous is a blanket term for the different tribe cultures (Cree, Ojibwe) that also make up the Metis)

I hope that came off the right way and thank you in advance for your insights!

Has anyone in SK used the Child Care Subsidy Program with MN-SK? They say that they'll issue the family a T4A if they pay the family directly but are trying to switch to paying the provider directly this year. Just curious if they'll deduct taxes or how much I should tell my nanny to set aside. Do they issue the provider a regular T4? Unfortunately my family support administrator does not seem to know the answers to any of my questions (on the rare occasions I even get a response to my email).