4 Chapter Four: Decolonizing Sport
These are difficult stories. We bear witness in this chapter to the role of sport in furthering the settler colonial projects throughout Turtle Island. Here are some supports to access in the community and from a distance:
First Peoples House of Learning Cultural Support & Counselling
Niijkiwendidaa Anishnaabekwag Services Circle (Counselling & Healing Services for Indigenous Women & their Families) – 1-800-663-2696
Nogojiwanong Friendship Centre (705) 775-0387
Peterborough Community Counselling Resource Centre: (705) 742-4258
Hope for Wellness – Indigenous help line (online chat also available) – 1-855-242-3310
LGBT Youthline: askus@youthline.ca or text (647)694-4275
National Indian Residential School Crisis Line – 1-866-925-4419
Talk4Healing (a culturally-grounded helpline for Indigenous women):1-855-5544-HEAL
Section One: History
A) The Residential School System
Exercise 1: Notebook Prompt
We are asked to honour these stories with open hearts and open minds.
Which part of the chapter stood out to you? What were your feelings as you read it? (50 words)
The chapter highlights sport’s paradoxical role as both recreation and a tool of assimilation. Unlike overt cultural suppression, it created an illusion of agency while dismantling Indigenous identities. By replacing Indigenous games with Euro-Canadian sports, colonial authorities masked systemic oppression under the guise of character development and social integration.
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B) Keywords
Exercise 2: Notebook Prompt
Briefly define (point form is fine) one of the keywords in the padlet (may be one that you added yourself).
Indigenous body culture is the physical tradition, custom, and belief that identifies Indigenous peoples with their origins, spirituality, and natural environment. It is composed of activities such as traditional tattooing, body painting, and ceremonial adorning, which are markers of identity, status, and indicators of personal or group history. These physical traditions are symbolically dense, reflecting protection, change, and spiritual affiliations. Dance, another essential element, is used to tell stories, respect the ancestors, and celebrate connection with the earth. Indigenous dances preserve cultural memory in movement, regalia, and music and foster resilience and unity within groups of people.
In addition to the arts and ceremonial purposes, Indigenous body culture is expressed in traditional sport and physical culture. The vast majority of Indigenous games originated from traditional,
kinesthetic skills such as hunting, survival, and problem-solving, and are a medium of reenforcing cultural teaching and the connection between body and ground. The practices were utilized formerly for survival and community construction, and they continue to be significant to cultural revitalization today. Despite colonization, Indigenous body culture remains a powerful statement of identity and resistance. It is a testament to Indigenous knowledge, resilience, and the enduring power of cultural traditions over generations.
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C) Settler Colonialism
Exercise 3: Complete the Activities
Exercise 4: Notebook Prompt
Although we have discussed in this module how the colonial project sought to suppress Indigenous cultures, it is important to note that it also appropriates and adapts Indigenous cultures and “body movement practices” (75) as part of a larger endeavour to “make settlers Indigenous” (75).
What does this look like? (write 2 or 3 sentences)
This cultural appropriation happens when settlers appropriate Indigenous practices but extract them from their cultural, spiritual, and historical contexts. As an example, outdoor survival skills rooted in Indigenous knowledge become “bushcraft” or “wilderness therapy” without regard to origins. Similarly, land acknowledgments or ceremonial performances done by settlers repeat Indigenous customs but for the ends of colonization, turning actions of resistance into performative ones that reinforce rather than dismantle settler dominance. |
D) The Colonial Archive
Exercise 5: Complete the Activities
Section Two: Reconciliation
A) Reconciliation?
Exercise 6: Activity and Notebook Prompt
Visit the story called “The Skate” for an in-depth exploration of sport in the residential school system. At the bottom of the page you will see four questions to which you may respond by tweet, facebook message, or email:
How much freedom did you have to play as a child?
What values do we learn from different sports and games?
When residential staff took photos, what impression did they try to create?
Answer one of these questions (drawing on what you have learned in section one of this module or prior reading) and record it in your Notebook.
What Values Do We Learn from Different Sports and Games?
Growing up, I always viewed sports as a path to self-improvement, teaching teamwork, determination, and discipline. Discovering the application of sports in Canada’s residential schools altered this view. As The Skate highlights, sports were not just for fun for Indigenous students in these institutions; they were tools of assimilation. Indigenous sports were actively suppressed, and Euro-Canadian sport was used to instill colonial values of obedience and discipline. Something that appeared to be a universal good was, in this instance, a means of control. Despite the coercive and restrictive context of sports in residential schools, however, Indigenous students reclaimed sports as a survival tactic. Indigenous students found solace, companionship, and even happiness in these forced sports. This points to the resilience of Indigenous children, who utilized sport not only for survival of their circumstances but also to fashion restricted spaces of autonomy within a system that sought to eliminate their identities. Sport-derived values are not universal; they depend upon the systems through which they emerge. While sports do tend to represent empowerment and community, even they can be used as vehicles of oppression. This reflection acknowledges the necessity to critically evaluate the institutions that constitute experience and the resilience of those who have recast their meanings. |
B) Redefining Sport
B) Sport as Medicine
Exercise 7: Notebook Prompt
Make note of the many ways sport is considered medicine by the people interviewed in this video.
The video provides an in-depth look at how sports, particularly lacrosse, are a form of “medicine” for Indigenous peoples. The participants provide personal accounts explaining how sports assist with emotional healing, cultural survival, and spiritual wellness.
Emotional Healing – The majority of interviewees describe sports as a way to cope with trauma, loss, and stress. For example, a young athlete describes how being on the lacrosse field is a way for him to cope with the pain of a loved one having died. The pace of activity and focus required allow him to forget momentarily emotional burdens while also channeling his energy into a positive outlet. Cultural Connection – Indigenous cultures are closely linked to traditional sports like lacrosse. A speaker explains that playing lacrosse makes her feel connected to her ancestors since the sport has been passed down from generation to generation as a sacred tradition. Through participating in the sport, players take back cultural practices that were formerly suppressed by residential schools and government policies. Sense of Belonging – Sport allows Indigenous youth to belong and be supported. One participant explains how being part of a lacrosse team enabled them to form lifelong friendships and a solid support system, affirming a common cultural identity. In a world where Indigenous individuals are frequently marginalized, sport provides an environment to feel valued and belong. Therapeutic Release – Playing sports is both a physical and mental release. One of the speakers recalls how, during personal crisis, the repetitive actions of running, passing, and shooting were calming and concentration-inducing. The physical nature of the game allows players to release pent-up stress and frustration in a healthy way. Resilience and Strength – Sports instill discipline, determination, and overcoming adversity. One of the interviewees relates how being raised in a difficult environment made them feel helpless, but through sports, they learned to overcome failures and build self-confidence. These are lessons that transcend the playing field, enabling them to overcome life’s challenges with resilience. Pride and Empowerment – Being a sports champion is an incredible source of pride. One of the former players describes how winning a lacrosse championship was not only a personal triumph but a triumph for their entire community. For Indigenous athletes, success in sports becomes a way of breaking stereotypes and proving their strength and capability. Encouraging Harmony – Team sports offer a platform for Indigenous and non-Indigenous people to bond and reconcile with each other. A few of the participants spoke about how sports events unite people from various walks of life, creating a sense of understanding and bridging barriers. The collective spirit of sports promotes respect for one another. Historical and Spiritual Significance – The majority of Indigenous players see lacrosse as a game, but it’s also a spiritual practice. One of the elders in the video shares how lacrosse was played traditionally for healing and ceremony, not just for competition. The sport has teachings of respect, balance, and harmony and is, therefore, part of their cultural and spiritual identity. The video documents how sport is a powerful tool of healing and empowerment in Indigenous society. Whether it provides emotional release, confirms cultural identity, or establishes resilience, sport is a profoundly meaningful and transformational force.
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C) Sport For development
Exercise 7: Notebook Prompt
What does Waneek Horn-Miller mean when she says that the government is “trying but still approaching Indigenous sport development in a very colonial way”?
Waneek Horn-Miller’s mention that the government is “trying but still going about Indigenous sport development in a very colonial way” is experienced in both Rilee ManyBears’ testimonial and in the North American Indigenous Games video. That $53 million has been committed to Indigenous sport development by Canada demonstrates progress, yet Horn-Miller contends that the framework behind it is still not Indigenous controlled. Money does not provide Indigenous people with full jurisdiction over how their sports are arranged and managed.
In Rilee ManyBears’ video, his life as a Siksika First Nation athlete demonstrates systemic barriers that face Indigenous athletes. While he has achieved a lot, including attending the World Indigenous Games, his dreams of being in the Olympics were interrupted by institutional challenges like racism, financial challenges, and scarce opportunities to receive elite training facilities. His life corroborates Horn-Miller’s argument that Indigenous sport is still dominated by external systems that undermine self-determination. Similarly, the North American Indigenous Games video shows the cultural significance of Indigenous sport but indicates the intricacies of hosting such events. While the Games allow Indigenous athletes, they still exist within a broader sporting framework that has historically excluded and marginalized Indigenous participation. Horn-Miller’s insights as an Olympian highlight these challenges as well. Being an ambassador of Indigenous people worldwide is something of which she is proud, yet she also realizes that there continues to be no actual Indigenous-directed sport governance. These videos depict that Indigenous sport development is more than money needed; It takes Indigenous leadership, retention of traditional sport, and eradication of the system barriers which still restrict possibilities. |
Exercise 8: Padlet Prompt
Add an image or brief comment reflecting some of “binding cultural symbols that constitute Canadian hockey discourse in Canada.” Record your responses in your Notebook as well.
As a new immigrant, I have always seen hockey as part of Canadian culture. It is a sport that embodies determination, cohesion, and national pride. But what I realized through the readings and videos in this module is that this narrative is somewhat inaccurate. How hockey is typically built as a unifying cultural force ignores the history of Indigenous players, who have been excluded and marginalized in the sport for a long time. In The Skate from the Witness Blanket, the sport of hockey was not only a game but an instrument of assimilation in residential schools, where it was employed to displace Indigenous cultural practices while reinforcing European-Canadian values. This subverts the idealized view of hockey as a level and inclusive part of Canadian life.
McKee and Forsyth’s chapter on residential schools and sport extends this theme by showing how sports were employed to assimilate Indigenous children rather than empower them. Similarly, the video with Rilee ManyBears highlights the systemic barriers Indigenous athletes continue to face, from racism to not having access to elite training facilities. Being an immigrant here for couple years now, I perceiv sport in the only way possible: as chance and integration. These readings prompted me to acknowledge how deeply the colonial systems influence access and engagement in Canadian sports. The reality is that it is not always just about winning; sport comes with power, identity, and historical trauma woven into its very fabric. A critical understanding is necessary in spite of working toward a more decolonized, inclusive version of sport in Canada.
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Section Three: Decolonization
Longer Prompt
One of the Truth and Reconciliation Commission Calls to Action related to sport that has been partly realized is Call to Action 87. It urges all orders of government, in collaboration with Aboriginal people, sports halls of fame, and other relevant organizations, to provide public education that tells the national story of Aboriginal athletes who have competed throughout history.
Following this call, the Government of Canada has made moves towards the recognition of Indigenous athletes’ contributions. A case in point is the revival of the Tom Longboat Awards, which were created in 1951 to reward excellence among Aboriginal athletes. After being under the management of the Aboriginal Sport Circle since 1999, the awards were revamped in 2017 due to an investment by the Department of Canadian Heritage (Sport Canada). These awards, which are presented annually at prominent national events such as Canada’s Sports Hall of Fame Induction Ceremony, are the recognition of historic and contemporary Indigenous athletes. Moreover, the National Indigenous Coaching Awards, presented at the Petro-Canada Sport Leadership Gala, celebrate the leadership and achievement of Indigenous coaches, promoting representation and leadership in the sporting industry.
Sports are a significant way of establishing a sense of community and identity, and for Indigenous individuals, the connection is even more powerful since sports are usually a method of healing and cultural expression. Reflecting on my own personal histories with sports, I recognize how they build resiliency, encourage teamwork, and evoke pride. In reconciliation, settlers and non-Indigenous people can respond to this Call to Action by actively participating in initiatives that recognize Indigenous athletes. This can involve attending ceremonies of recognition, advocating for media representation, and including the stories of Indigenous athletes in education and community programs. Through recognizing and promoting Indigenous contributions to sport, we can attain a higher degree of meaningful reconciliation.