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Shantee Anaquod

on 16 November 2014

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Transcript of 1927

John (Tom) Thomas Anaquod
A New Path
In the early 1940's he moved to Vancouver losing his Indian status. He did this to ensure his children would never have to attend residential schooling themselves.
"...we no longer live in a traditional cultural environment... It would appear that we can no longer be holistically integrated, we have been fragmented and isolated by lineality."

Short after he began working with communities in Vancouver and Saskatchewan fighting for Indigenous rights.

The Fight for Acknowledgment
"To the Indian the white man's Christian principles appear as a false front to conceal his real ends: power, prestige and money." -John Anaquod- address, Welfare Council of Regina Conference, November 1, 1958
Baha'i Beliefs
For most of his life he was of the Baha'i faith which included a huge amount of Aboriginal people and of every race and creed.
He was greatly looked up to in this community over the entire world. He had visited many places including Jerusalem the Holy City.
Meeting of Red Cloud
In his later years he retired to Kelowna and the role of pipe keeper. He travelled extensively for sweats, other ceremonies, and cultural gatherings. Never the less still focused on those who were struggling find comfort and support.
Where I got my Info
First and foremost the community. Since he was involved with so many different projects and aboriginal communities in Canada, many people have met Tom and were greatly influenced by his words and teaching.
Family history and records
Newspaper archives
Internet research; http://canadachannel.ca/canadianbirthdays/index.php/Quotations_A http://www.newspapers.com/newspage/44462976/
The Beginnings
Born John Anaquod on ...... 1927 to his mother Jane Thomas and father Thomas Anaquod

He was born on the Muscowpetung reserve which is just South West of Fort Qu'Appelle, Saskatchewan of Ojibway heritage

Tom attended Qu'Appelle Industrial School in Saskatchewan from the age of 4 until grade 10 , 9 years of his life.

"The mystery of life, and the spirit of out universe that was engendered in the formative and impressionable years of my life, was such, that, my nine years of residential school experience was not enough to replace my deep reverence for native spirituality, and in fact, this missionary experience only depended my respect and appreciation for my native Indian cultural heritage.
In the Regina Conference archives not just the Agenda and Conference conclusions were missing, but the entire year there is NO record of whatsoever. Only adding to the concealment of the tribulations of Aboriginal lives.
By 1969 he was a human rights worker and the national Banal community official. He gave a speech at a gathering sponsored by Baha'i communities of Ottawa, approaching the community about identity.
He speaks about "rights to an identity" and explains how "their (aboriginal peoples) heritage has been denied"

"Anything less that the Ideal oneness of a man will lead us down the dark alleys of prejudice and discrimination"
In 1974 he began working and building Vancouver Native Courtworkers, he was very influential in changing how Aboriginal people were treated in court offering support and finding appropriate resources.

His journey for Aboriginal rights took him many places across Canada visiting prisons, convicted men/ women and families.

One of his key projects with court workers was to help reunite Aboriginal children with their families who had been adopted out due to the sixties scoop.
Six Nations News 1969
In 1983 he met Red Cloud for the first time, a Cree- Metis medicine man. Which changed his focus to his own spirituality.
He writes much about the teachings of Red Cloud and shares them with many people spreading the unity and traditions of Aboriginal people.
Full transcript