This came in the form of sports , one example is within the residential schools using settler sports as a way to interactively assimilate the indigenous children. Furthermore, it speaks about how the opportunity of organized sports was brought to the reservations to replace cultural activity with settler activity.

Compared to what indigenous children went through residential schools, I had a lot of freedom in which sports or play I participated in. This included soccer and hockey among others without question to play. Imperatively these children in some cases didn’t have a choice, but to play certain sports, and rather than deciding on sports they preferred it was chosen for them. The straws back to the use of sports as a way to assimilate individual into the euro-Canadian mold and away from their traditional and cultural opportunities.

The video shows many ways in which sports are considered medicine. For some individuals it acted as a surge of pride, with indigenous teams coming out triumphant in the respected sports. He went on to say that the use of his native language in games played a role, joking that the other team couldn’t understand them, giving them an edge. Others said it was like therapy, acting as a way to distract and power themselves. Another said it was a way to manage their emotional feelings involved with the treatment associated with the resident residential schools. Finally they said that “sports were important and keeping us all together”, referencing the indigenous children.

When Waneek Horn-Miller says the government is trying, but still approaching addiction to sport development in a very colonial way, she is referring to a very government down approach to developing these programs. This includes how the government spends the money developing these promises and opportunities. It could be considered that as she mentions fly-in communities, it would be a greater benefit to allow local leadership and communities to decide and build these plans to best suit themselves. In the case of any of these communities, a copy and paste approach is not the best solution and cannot serve and suit all needs.

One that comes to mind is the Canadian jersey. It acts as a symbol for Canadian hockey, especially in recent events such as the nations hockey games. Amidst growing intentions between the US and Canada, the jerseys and game acted as source of pride. While it meant less to the US, Canada winning the tournament act as a large source of Canadian pride whether you are an avid hockey watcher or not.

        Decolonizing sport refers to the efforts of dismantling colonial power dynamics and colonial shaped sports history that has been a suppressant for indigenous communities for over a century. This is particularly about how colonial settlers have in the past forced their standards for not only ways of life, but also sport on indigenous populations. These efforts to force values were used heavily in assimilation efforts made in the past. There are many points that have brought us here, such as residential schools where they were used to “break their link to their culture and identity”, occurring not only through education, but also sport (McKee & Forsyth, 2023). One key point includes the use of Euro-Canadian sports, which was commonly seen in residential schools. Many children thought of them as an escape from the negative environments, but in reality they were really a tactic to further the assimilation efforts and push the agenda set out (Truth & Reconciliation Commission, 2016). Furthermore, photos of these sports were used to paint a better public perception of the schools’ workings, making colonizers be viewed as helpers rather than obstructers (McKee & Forsyth, 2023).

        On the other hand, indigenizing sport refers to the opposite of decolonizing sport in a way. Specifically, where rather than focus on historic forced changes, it pushes for the return of core principles. For many of these indigenous populations this includes introductions of past sports such as lacrosse as a modern staple, originally used for functions such as healing or dispute solving (Adamski, 2013), in addition to ceremonies, community sport, and the traditional ways of knowing and doing (Phillips et al., 2023). It can be best put that sports act a way to develop the idea that “we are all one”, rather than against one another (Nahanee, 2022).

        Asking the question of what communities and individuals can do comes with many answers. The first outlined point surrounds education. Specifically, the ability to learn the history and take into consideration indigenous points of view rather than the colonial side of things (Phillips et al., 2023). Many traits such as dominance and masculinity play a large role in current sporting, but are originally a colonial trait rooted in ethnic dominance and manhood (Truth & Reconciliation Commission, 2016; McKay & McKay, 2024). While these points seem extreme, one last way in reference to sport could include a shift in how sports are structured. While not all values align, there are many that do such as bravery, truth, respect, and honesty coming from traditional teachings (Phillips et al., 2023). These wouldn’t require complete overhauls but rather shifts to bring into consideration indigenous values.

         In my personal opinion, I do not believe in just throwing money at the problem. Rather, I would prefer to see development occur in these communities. Looking forward, some of the points I envision for the future could lead to decolonization of sports, indigenizing sport, and reconciliation efforts, where investments could lead to real change. Particularly looking at sport this includes infrastructure and direct grants that lift barriers, and allow for these communities to thrive in the ways they find most fitting to them, even using tactics from the past to encourage youth sports off reserves such as repetitive and cheap to construct facilities, ways to lift socio-economic barriers to sport within these communities, and educate the public about the history associated these efforts.

        Looking at past historical points in history many come directly to mind, but most run deeper and consist of interconnecting points between each other. The pass system in Canada consisted of documentation requirements by the government in order to either leave or come back to the reservations. It primary acted as a way of controlling movement of the indigenous population (Nestor, 2018). The Potlatch ban was a ban on traditional ceremonies due to their association with traditional values they were actively trying to strip from the communities (Noakes, 2023). The Ipperwash crisis was a more modern issue faced by indigenous communities, while attempting to reclaim land promised back that was converted into a military base post World War II. Protests overtook the Ipperwash provincial park leading to a stand-off and death of indigenous individuals (de Bruin, 2013). Sports in residential schools played a large part in assimilation with the use of Euro-Canadian sports taking place of traditional games during school hours. While these activities acted as an escape for the children, they were a semi-successful tactic to assimilation. In the 1860s, the National Lacrosse Association banned the indigenous population from lacrosse championships to limit their effects in culture preservation (Edwards, 2018). Tom Longboat was a professional running athlete that faced many barriers to participating in sport, such as the Olympics due to government decisions. It was only when public protest occurred that there was a change of pace to allow for his participation (Kidd, 2013). Finally, the mandatory participation of after-hours residential school sports leading to burnout and mental abuse, while also acting as a tactic to assimilation (Canadian Museum for Human Rights, 2022).

        Moving to current reconciliation efforts, many are currently planned or already in place. The first two surrounds hockey initiatives, with opportunities such as the Little Native Hockey League associated with TRC 88, which acts to actively promote sports for indigenous children and allow for development of skills such as sportsmanship, fairness, and pride (LNHL, n.d.). The second surrounds the National Aboriginal Hockey championships, which also falls under TRC 88. The program was started as a way to increase both the well-being and health of the local indigenous populations, while allowing for access to sports and physical activity for participants (ISPARC Staff, 2025). Another reconciliation effort surrounds the Indigenous Youth Sport Legacy Fund under TRC 88 and 89.The fund acts to remove barriers for indigenous individuals in sport associated with socio-economics. Specifically, the grants given out look to off-set the costs of equipment, travel, and coaching, among many others (ISPARC Staff, 2020). The SSDIC program falls under TRC 90, and aims to provide community based projects to promote sport. The program is structured to use funds based on the needs/priorities of individual communities rather than blanket grants for sports that might not be prominent in a given area (Department of Canadian Heritage, 2024). While not directly falling under TRC 87, I would like to mention that Trent University’s indigenous course requirements, and other courses such as our indigenous sports kinesiology class  and this class where we actively speak on indigenous sports barriers, goals, and problems could be considered an honourable alignment with TRC 87. Trent enthusiastically works with indigenous communities, such as the local curve lake community. 

         Envisioning future sport initiatives there are many ways both the government and local populations could assist in making sports more accessible to the indigenous population. The first surrounds arena grants, working similarly to 80-90’s hockey rink projects around Ontario. These programs saw “cookie-cutter” arenas pop-up across Ontario, many of which are still active today (ORFA Staff, 2022). The ability to repeat this process updating infrastructure and including reservations would allow greater access to these spaces. The second point goes alongside these arenas, with expansion of current leagues into reservations such as the OHL. This would greatly increase sporting opportunities within the community. While many grants focus on higher sporting and programs, a definitive program with registration for parents specifically to cover sections of costs such as equipment, would go a long way to lifting sports barriers. Point 4 goes one step further with additional bursaries for indigenous children under schooling & sport scholarships. Allowing for both further education, along with furthering in sporting. Removal of identifiers when scouting could be another important step, working similarly to how early female scientific articles were stripped of authors identifying information to promote more neutral choices based on performance/work. Realistically, similar to many some sports are not provided locally leaving a massive gap in sports. Having the ability for specific transport between for example curve lake and Peterborough would limit socio-economic factor associated with transport and remove rural barriers. Finally, bursaries for coaching could go a long way for youth sports. In some communities the ability to find coaches for certain sports could be considered extremely difficult. Having a way to promote both coaches’ careers while also supporting youth sports could act as a positive for health, and physical activity on reservations.

References

Adamski, B. K. (2013). Lacrosse. the Canadian encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/lacrosse

Canadian Museum for Human Rights. (2022, June 6). Lucy on skiing at Grollier Hall: “We skied in extreme circumstances.” YouTube. https://www.youtube.com/watch?time_continue=2&v=T1OCe9BXOgs&embeds_referring_euri=https%3A%2F%2Fwitnessblanket.ca%2F&embeds_referring_origin=https%3A%2F%2Fwitnessblanket.ca&source_ve_path=MjM4NTE

de Bruin, T. (2013, August 14). Ipperwash crisis. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/ipperwash-crisis

Department of Canadian Heritage. (2024, December 18). Stream Two — Sport for Social Development in Indigenous Communities. Government of Canada. https://www.canada.ca/en/canadian-heritage/services/funding/sport-support/stream-two.html

Edwards, K. (2018, June 8). Sport. Indigenous Peoples Atlas of Canada. https://indigenouspeoplesatlasofcanada.ca/article/sport/#:~:text=The%20National%20Lacrosse%20Association%20(now,banned%20Indigenous%20players%20from%20competing

ISPARC Staff. (2020, February 26). Indigenous Youth Sport Legacy Fund. ISPARC. https://isparc.ca/indigenous-youth-sport-legacy-fund/

ISPARC Staff. (2025). National Aboriginal Hockey Championships. ISPARC. https://isparc.ca/performance-sport/team-bc/national-aboriginal-hockey-championships/

Kidd, B. (2013, July 3). Tom Longboat. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/tom-longboat

LNHL. (n.d.). Mission & Vision. little Native Hockey League. https://lnhl.ca/Pages/1112/Mission_and_Vision/

McKay, B., & McKay, K. (2024, May 6). When Christianity was muscular. The Art of Manliness. https://www.artofmanliness.com/character/knowledge-of-men/when-christianity-was-muscular/

McKee, T., & Forsyth, J. (2023). Witnessing Painful Pasts: Understanding Images of Sports at Canadian Indian Residential Schools. In Decolonizing Sport (pp. 48–65). essay, Fernwood Publishing.

Nahanee, W. (2022). SPORT IS MEDICINE | The importance of sport for Canada’s Indigenous peoples. YouTube. https://www.youtube.com/watch?v=UPAS82U8uwE

Nestor, R. (2018, July 16). Pass system in Canada. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/pass-system-in-canada

Noakes, T. C. (2023, June 14). Potlatch Ban. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/potlatch-ban

ORFA Staff. (2022, September 13). Bauer Raises the Issue of Fair and Equal Access to Ice But There is a Bigger Conversation to be Had. Ontario Recreation Facilities Association Inc. https://www.orfa.com/page-1864634

Phillips, M. G., Field, R., O’Bonsawin, C., & Forsyth, J. (2023). Ways of Knowing. In Decolonizing Sport (pp. 7–9). essay, Fernwood Publishing.

Truth & Reconciliation Commission. (2016). Recreation and sports: 1867–1939. In Canada’s residential schools: The final report of the truth and reconciliation commission of canada. (Vol. 1, pp. 353–374). essay, McGill-Queen’s University Press.