The Southern Tutchone are a First Nations people of the Athabaskan-speaking ethnolinguistic group living mainly in the southern Yukon in Canada. The Southern Tutchone language, traditionally spoken by the Southern Tutchone people, is a variety of the Tutchone language , part of the Athabaskan language family. Some linguists suggest that Northern and Southern Tutchone are distinct and separate languages.
31-729: Southern Tutchone First Nations governments and communities include: Many citizens of the Kwanlin Dün First Nation ( Kwänlin Dän kwächʼǟn - "Whitehorse people", formerly White Horse Indian Band ) in Whitehorse are of Southern Tutchone origin; their name refers to a section of the Yukon River from Miles Canyon Basalts to the White Horse Rapids which their ancestors called Kwanlin meaning "running water through canyon” and together with
62-413: A few hundred speakers. As of 2004 the number of individuals who spoke Southern Tutchone as their first language was 404, and the total number of individuals who had some knowledge of the language was 645. The Southern Tutchone language is an endangered language with fewer than 100 speakers. There have been revitalization efforts in place to help combat the dwindling numbers. This includes signage throughout
93-504: A point about privatized research about the progress in Yukon. He states that Yukon First Nations will conduct research , but it must benefit their own communities instead of the outside ones. Smith notes organizations necessary to manage land, money, and programs in Yukon. He concluded: "The first five years of the implementation will tell if this Settlement will be able to do for our children what we plan it to do". The Umbrella Final Agreement
124-606: Is referring to a section of the Yukon River from Miles Canyon Basalts to the White Horse Rapids which their ancestors called Kwanlin in Southern Tutchone meaning "running water through canyon". Together with the Southern Tutchone word Dän or Dün for ″people″, they referred to this location for naming the KDFN. The Kwanlin Dün First Nation signed a land claims and self-government agreement on February 19, 2005. As part of
155-579: The Canadian Government is not relevant to the values and beliefs of the Yukon Aboriginals. The Canadian government provides education regarding the economy, and primarily encourages students to go onto post secondary education. Smith believes that if Yukon First Nations are provided with the ability to change the education system, they would be able to create relevant and fitting programs for Aboriginal people. Programs could include education about
186-673: The Little Salmon/Carmacks First Nation , presented this text to Prime Minister Pierre Trudeau as the basis of the Yukon First Nations' claim to regain independence and self-governing authority. In the introduction, Smith writes about the Yukon Native Brotherhood seeking a settlement that is fair and just both for the Yukon First Nations and the Government of Canada . In the second part, Smith discusses
217-624: The Yukon Indian Brotherhood and the Yukon Association of Non-Status Indians formed the Council for Yukon Indians (CYI) to negotiate a land claims agreement. The two organizations and the Council formally merged in 1980 under the name of Council for Yukon Indians. In 1995, CYI was renamed to the Council of Yukon First Nations . Before Yukon First Nations regained their self governance ,
248-548: The Athabaskan language. This territory stretches over the south-west Yukon, and is controversial in what is overlap with different indigenous groups of people in Yukon. The Tutchone language was separated into two groups by McClellan in which she called them Southern and Northern Tutchone . The languages themselves are close, but are different in subtle dialects. In the early 1950s there were close to 20,000 Southern Tutchone speaking individuals. This has since plummeted to less than
279-554: The Canadian government for lost lands and hunting grounds as a result of the Klondike Gold Rush in 1902. Boss' letter was ignored by the federal government. It was not until the 1970s that the issue was raised again. The current process started in 1973 with the publication of Together Today For our Children Tomorrow by Chief Elijah Smith . Negotiations took place in the late 1970s and early 1980s, culminating in an agreement which
310-468: The First Nation. Each land claims agreement is also accompanied by a Self-Government agreement that gives First Nations the right to enact legislation in a number of areas. These agreements provide First Nations with the power to control and direct their own affairs and outline the ability of a First Nation to assume responsibility for delivering programs or services to its citizens. Other provisions of
341-755: The Kwanlin Dün are affiliated with the Southern Tutchone Tribal Council. The Kwanlin Dün include members who are Southern Tutchone , Tagish Ḵwáan ( Tágür kwächʼan - "Carcross-Tagish People"), and Tlingit ( Łìngit - "Coast People"). Their traditional territory extends from Marsh Lake to Lake Laberge ( Tàa’an Mǟn - “Head of the Lake”) along the Yukon River (Southern Tutchone name: Tágà Shäw , Tagish name: Tahgàh Cho - both meaning "big river"). Their name
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#1732837537580372-567: The Southern Tutchone region there are four First Nations governments that have settled their land claims in the Southern Tutchone cultural area these include: Kwanlin D%C3%BCn First Nation The Kwanlin Dün First Nation ( KDFN ) or Kwänlin Dän kwächʼǟn (″Whitehorse People″) is located in and around Whitehorse in Yukon , Canada . The Kwanlin Dün is the largest First Nation in Yukon. Linguistically,
403-488: The Southern Tutchone word Dän or Dün for ″people″, they referred to this location for naming the KDFN) The Southern Tutchone people named by the late Catharine McClellan ; are a group of Athabaskan speaking indigenous people of Southern Yukon , Canada. Today, the Southern Tutchone language is more often being called, "Dän'ke" which means 'our way' or, "Dän k'e kwänje" which means 'our way of speaking' in
434-460: The Yukon Native Brotherhood with 12 Yukon First Nation bands. This brotherhood was formed in order to voice the Yukon First Nations rights . This was an important event for the progress towards the UFA and ultimately self governing . In January 1973, Chief Elijah Smith wrote Together Today for Our Children Tomorrow. Smith, together with a delegation of other Yukon elders, including Roddy Blackjack of
465-502: The Yukon highlighting the language. Other revitalization efforts includes an adult immersion program focused on increasing the number of speakers in the Champagne and Aishihik traditional territory. In 2015 the Champagne and Aishihik First Nations launched the first Da Ku Nän Ts'tthèt (Our House is Waking Up the Land) dance festival which focused on Southern Tutchone language and culture. This
496-399: The communities in Yukon were extremely underdeveloped. Poor health, low income, poor housing, and unemployment are just a few factors that contributed to the poor state of these communities. Smith suggests that with the settlement, many communities will be able to create municipal governments. They could revive development and make better progress. Smith explains how the education provided by
527-587: The creation of a number of boards and committees to provide community-based input, recommendations, and decisions to government. The 11 First Nations signatories to the agreement are: The Final Agreements are constitutionally-protected (section 35) modern-day treaties. They define First Nations rights on Settlement Land, and within their Traditional Territory. They address a number of matters including heritage, fish and wildlife, non-renewable resources, water management, forestry, taxation, financial compensation, economic development measures and land owned and managed by
558-456: The cultural importance of the Yukon First Nations. He states that the younger generations must be informed of their heritage in order to preserve it. In the past, the younger people were taught to be ashamed of their heritage, but this can be changed with a settlement. By forming a settlement, the Yukon society will be able to focus on their culture without being influenced by the Whiteman. Many of
589-549: The elderly population of the Yukon society, who were living in senior citizen homes being taken care of by White administrators. He suggested they should move back into their villages and be cared for by their own people, with financial support through the Settlement Fund. This would also enable the elderly to pass down their wisdom to future generations, keeping alive the strengths of the Aboriginal culture. Smith also focuses on
620-577: The federal government regulated how they could use their land. Before the agreement, Yukon First Nations claimed the land and resources in Yukon as all under their ownership. This was based on traditional occupancy and use of that land. But, all affairs in Yukon were controlled by Indian and Northern Affairs Canada (INAC) . INAC had the responsibility to establish programs related to law, land reserves, health, social services, and housing. Yukon First Nation bands implemented these programs, but had no authority to modify them. In 1968, Chief Elijah Smith founded
651-573: The fourteen First Nations have signed and ratified an agreement. Presently, White River First Nation, Liard First Nation and Ross River Dena Council are not negotiating. They remain Indian Bands under the federal Indian Act. Unlike most other Canadian land claims agreements that apply only to Status Indians , the Yukon First Nations insisted that the agreements involve everyone they considered part of their nation, whether they were recognized as Status Indians or not under federal government rules. In 1973,
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#1732837537580682-520: The fourth part, titled "Tomorrow," Smith explained how the Yukon First Nations would use their independence if a settlement was reached. He noted eight different areas they would focus on: He describes Canadian Government programs that did not benefit the Aboriginal population in Yukon, and in some cases did more harm than good. To change this, the Yukon First Nations will remove certain programs, and simultaneously implement new programs better tailored to their needs. The proposed settlement would benefit
713-711: The land claim agreement, KDFN received 1042 km of Settlement Land within the traditional territory. Over 30 km of KDFN's Settlement Land are within the City of Whitehorse boundaries. As a self-governing First Nation, KDFN has its own constitution. Doris Bill was elected as the Chief of the First Nation in March 2014, succeeding Rick O'Brien. Council members as of 2014-2015 are: Jessie Dawson, Judy Gingell, Charlene Charlie, Sean Smith, Alicia Vance, Howard MacIntosh, Dennis Calbery, and Youth Council representative Tayler Vallevand-Vance. KDFN
744-473: The land, art, and craft. In Yukon , the majority of businesses were controlled by white employers. Smith said that Aboriginals had to be given a chance to take a bigger responsibility in the economic spectrum. He notes that the Yukon Native Brotherhood had proposed multiple economic development projects. He noted that Aboriginals of Yukon must have the option to create and distribute their own views through radio , TV , and newspapers . Lastly, Smith makes
775-516: The process of negotiating and settling Indigenous land claim agreements in Yukon , Canada between First Nations and the federal government. Based on historic occupancy and use , the First Nations claim basic rights to all the lands. Unlike other parts of Canada , Yukon First Nations did not conclude any treaties until the 1990s. Chief Jim Boss of the Ta'an Kwach'an had requested compensation from
806-526: The stereotype of the Yukon Aboriginals at the time, challenging stereotypes by the Whiteman . Smith also provided the Aboriginals perspective on the Whiteman . He acknowledges the distinction between the cultures of the Whiteman and the Aboriginals, saying that is why the Aboriginals must have the ability to manage their own societies. Smith demonstrates that such a settlement can benefit the future generations. In
837-514: The struggles of the Aboriginals of Canada in recent history since European colonization, which altered their lives. Smith highlighted the major events that altered the Aboriginals' way of life. He included the Fur Trade , the Klondike Gold Rush of 1896, Residential Schools , and construction of the Alaska highway. In the third part, he explored contemporary issues of the early 1970s. Smith tried to break
868-492: Was hosted at the cultural centre named Da Ku , meaning "our house" in Southern Tutchone. Efforts for revitalization have also included school programs throughout the territory, as well as a language nest in Haines Junction, Yukon. The Yukon Native Language Centre has played a key role in many revitalization efforts as they have developed Indigenous teacher education programs, as well as curriculum materials. In other places in
899-634: Was involved in the building of a new Kwanlin Dün Cultural Centre on the banks of the Yukon River, in downtown Whitehorse. The official opening of the Kwanlin Dün Cultural Centre occurred in June 2012. Youth For Lateral Kindness This First Nations in Canada –related article is a stub . You can help Misplaced Pages by expanding it . Yukon Land Claims The Yukon Land Claims refer to
930-399: Was the framework for negotiating individual Yukon First Nation Final and Self-Government Agreements. The UFA provided for a total amount of compensation and a land quantum amounting to about 8.5 per cent of the Yukon's area to be returned to First Nations. Most of the land is owned outright by First Nation governments, although a number of existing reserves were also retained. It also called for
961-422: Was ultimately rejected. Negotiations resumed in the late 1980s and culminated to the "Umbrella Final Agreement" (UFA) in 1990. The UFA is used as the framework or template for individual agreements with each of the fourteen Yukon First Nations recognized by the federal government. It was signed in 1993 and the first four First Nations ratified their land claims agreements in 1995. To date (January, 2016), eleven of