PURPOSE OF THIS TEXTBOOK

The purpose of this textbook adaptation is to take an accessible, student-focused personal finance textbook written for an American audience and make it relevant to Indigenous and non-Indigenous people in Canada. In so doing, it aims to not only help students build their own personal financial capacity, but to prepare them to help others do the same.

My greatest goal with this text is to ensure that students do not make the same mistakes that I and many people before me have made because we did not have access to relatable financial literacy resources when we were young. Financial literacy education should be a requirement for every student in Canada and throughout the world, but we can’t expect students to pursue such an education if the resources are not relevant and accessible. It is my sincere hope that this Open Access textbook makes the delivery of financial literacy education more accessible and affordable for all.

Financial literacy resources do not always speak to the diverse values and experiences of their audience. For example, mainstream resources may provide a review of the Canadian tax system, but make no mention of taxation as it relates to First Nations peoples. Mainstream resources may write extensively about financial institutions in Canada but not acknowledge the many Indigenous financial institutions that exist across the country. Furthermore, I believe it is important to understand our own values, histories, and life experiences in order to better understand our financial decision-making processes. This textbook attempts to speak to the varied backgrounds, knowledge systems, values, and experiences of Indigenous and non-Indigenous people by providing a variety of perspectives on and examples related to personal finance and financial planning from Elders, Indigenous Nations and leaders, Indigenous and non-Indigenous organizations, various levels of government, the Canadian financial system, and the economy.

Colonization has denied many Indigenous people equal access to money, economic opportunities, financial literacy education, financial institutions, and much more. It was, in fact, the pursuit of money that fueled much of the conquest that colonized Indigenous people in Canada and throughout the world.

During pre-contact times, Indigenous people had a rich economic history that demonstrated strong stewardship skills. All resources—whether it was buffalo/bison, caribou, elk, or seal—were utilized fully and nothing was left to waste whenever possible. For example, one bison could provide between 400 to 550lbs worth of meat, tipi covers, blankets, storage bags, sinew for sewing or securing items, bones that were carved into tools, horns that were used as spoons or cups (Markewicz, 2017). There were many possible uses as illustrated in the Traditional Uses of the Buffalo document shared by the Wind River Tribal Buffalo Initiative. How can we apply such principles to personal finance today? In a conversation with Justin Holness, a First Nations University of Canada student in Indigenous Business and Public Administration and Indigenomics host, he asked the following question: how can we preserve our financial resources today in the same way our ancestors preserved pemmican to provide for the sustenance of their families and communities? As the Aboriginal Financial Officers Association of BC (AFOA BC) states, during pre-contact times Indigenous people were self-sustaining, with strong values that guided how resources and assets were used, how people traded with one another, and how wealth was shared (AFOA BC, 2011). These skills were passed down and helped many Indigenous people and communities survive the financial exclusion and cultural and systemic barriers that came with colonization.

This text attempts to share some of the pre- and post-contact histories of Indigenous people, as well as current financial information that is relevant to both Indigenous people and non-Indigenous people in Canada. It is critical that all Canadians know and understand the histories and realities of Indigenous people in Canada in order for reconciliation to be possible. I wish this book could speak to all of the varied backgrounds, knowledge systems, and experiences of its Canadian audience. For now, I have done my best with the time allotted to adapt this text to make it as accessible as possible for Indigenous and non-Indigenous people in Canada.

I have chosen to adapt this textbook in order to offer a free text that:

• is relevant to, and can be accessed by, all Canadians;
• is student-friendly and provides a solid foundation in personal finance;
• includes Indigenous and non-Indigenous content in order to enhance the learning experience of all Canadians; and
• offers a comprehensive range of pedagogical aids.

THE NEED

Buckland and Spotton Visano (2022) define a person as financially vulnerable “if they are at risk of not meeting current financial commitments (liquidity stress), are financially insecure and incapable of making future financial commitments (insolvent), or both. These threats can affect, in turn, the health and overall well-being of people.” According to the Financial Consumer Agency of Canada’s (2024) Canadians’ Financial Well-being: Summary of FCAC survey findings, when it comes to financial vulnerability, 56% of Canadian households report “having trouble or sometimes struggling” with their financial commitments compared to 38% in 2019; this number is 76% amongst Indigenous peoples and 67% amongst recent immigrants.  Other highlights from the FCAC’s survey findings regarding money worries are that 45% of Canadians are worried money will not last (compared to 31% in 2019), 32% of Canadians say they are short on money at the end of the month (compared to 19% in 2019), and 39% of Canadians believe finances control their lives (compared to 24% in 2019).

In 2014, Jane Rooney, the Government of Canada’s financial literacy leader at the time, met with stakeholders and held consultations across the country to initiate an inaugural national strategy (2015-20) that meets the needs of all Canadians. The Financial Consumer Agency of Canada’s (FCAC) inaugural national strategy set out goals and priorities to help Canadians better manage their finances and make appropriate decisions as their needs and circumstances change. It called on organizations to join efforts “to help Canadians take action and make financial literacy a life-long journey” (FCAC, 2015, p. 3). During this time, the FCAC also developed free, online tools and programs to help consumers to budget, save, and plan; today, there are numerous tools and calculators available through the FCAC Tools and Calculators. The FCAC has also developed a Canadian Financial Literacy Database with numerous financial literacy resources.

The FCAC National Financial Literacy Strategy (2021-26) states that it aims “to create a more accessible, inclusive, and effective financial ecosystem that supports diverse Canadians in meaningful ways. The National Strategy is focused on how financial literacy stakeholders can reduce barriers, catalyze action, and work together, so that we can collectively help Canadians build financial resilience” (FCAC, 2023). The FCAC established 2 overarching themes and 6 priority areas for action in its current strategy. Under Theme 1: Reduce Barriers, the following priorities are listed: Priority 1: Communicate in ways people understand, Priority 2: Build and provide for diverse needs, Priority 3: Support increased digital access and digital literacy. Under Theme 2: Catalyze Action, the following priorities are listed: Priority 4: Enhance access to trustworthy and affordable financial help, Priority 5: Use behavioural design to simplify financial decisions, (e.g. “Offer simplified, just-in-time, contextually relevant information to help bridge the gap between knowledge and decision-making“, Priority 6: Strengthen consumer protection measures. This textbook attempts to address these themes and several of these priorities through its communication style, the relevancy of the examples and information provided, and its free, open access format (FCAC, 2023).

There are over 1.8 million Indigenous people living in urban, rural, and remote communities across Canada. These 1.8 million people are comprised of 1,048,405 First Nations (58.2%), 624,220 Métis (34.7 per cent), and 70,545 Inuit (3.91 per cent)” ((Statistics Canada, 2024). Overall, the Indigenous population is young and the fastest growing segment of Canada’s population (CCAB, n.d.). Statistics Canada projects that the Indigenous population will increase by more than 50% by 2041 (Statistics Canada, 2021; Schembri, 2022). A large proportion of the Indigenous population is in the early phases of financial life (e.g., finding employment, pursuing education, buying a car and a first home) and will thus benefit from early interventions and financial education that address the early life stage (Prosper Canada, 2017). Furthermore, Indigenous entrepreneurship is also growing at 9 times the rate of the average Canadian (CCAB, n.d.; Dunne, 2023). A strong foundation in financial literacy is critical to the success of Indigenous entrepreneurs. Being financially literate helps to support the overall sustainability of a business and a healthy bottom line. As noted by the Public Policy Forum, “the success of First Nations’ economies is dependent on entrepreneurs who have a keen understanding of the available financial tools and services” (2016, p. 15). This understanding helps entrepreneurs to make confident financial decisions that will benefit their businesses and communities.

While financial education is important at any age, it is critical to begin providing this education as early as possible in order to help prepare young people for their futures. Teaching financial literacy to young people helps them to become self-sufficient and financially stable and how to establish healthy relationships with money and attainable financial goals for the future (Debt.ca, 2024). Statistics Canada notes that in 2021/22, approximately one-half of college or university students (aged 18-29) are working while they are attending school (Statistics Canada, 2023). A strong financial education will help youth to make the most of their earnings and reduce some of the heavy debt and financial challenges that many Canadians are experiencing.

RECONCILIATION AND FINANCIAL LITERACY

The Truth and Reconciliation Commission of Canada (TRC) has stated that apologies and reparations are not enough; in order for reconciliation to be achieved, real social, political, and economic change is needed. The TRC asserts that “reconciliation must create a more equitable and inclusive society by closing the gaps in social, health, and economic outcomes that exist between Aboriginal and non-Aboriginal Canadians” (2015, p. 3).”  Of the 94 Calls to Action, Call to Action #10 supports the principle of culturally appropriate curricula. It is my belief that better access to culturally appropriate and tailored financial literacy programming and curricula is necessary to close the gaps that exist in Canada. When it comes to financial literacy, the Public Policy Forum  states, “Since each First Nation government is culturally unique, a single program design or approach may not work across jurisdictions. Policymakers wishing to improve the capacity of First Nation peoples to make informed financial decisions will need to adapt their programs to each community’s needs” (2016, pg. 16). This recommendation applies to Indigenous communities across Canada. The Public Policy Forum’s approach aligns well with the following perspective shared by Judith Sayers, “Every First Nation will differ on what it will take to reach reconciliation” (2024, p. 204). What is needed in one community may not be needed or as applicable in another. The Public Policy Forum calls on the federal government to “work with First Nation, provincial and territorial governments to develop culturally-appropriate financial literacy tools that assist individuals” and to communicate financial ideas in a more “accessible and culturally-relevant” way (2016, p. 19). Culturally tailored financial literacy programs in Indigenous communities must be better resourced by governments so that Indigenous governments and communities can determine what content and approaches best suit their needs and priorities; this approach supports Indigenous economic self-determination and Sayers’s perspective on reconciliation.

Throughout the U.S., the First Nations Development Institute (FNDI) works in partnership with tribes and communities

to assist them in designing and administering financial and investor education programs. Our projects range from helping individuals and families understand the basics of financial management – opening and maintaining a bank account and using credit wisely – to helping individuals understand financial markets and a variety of financial instruments for borrowing and saving. (FNDI, 2024a)

The FNDI provides the resources necessary to support tribes and communities to implement “their own approaches and solutions, including ongoing and always-improving trainings to respond to the changing demands in Native communities” (FNDI, 2024b). The FNDI works closely with its wholly owned subsidiary, the First Nations Oweesta Corporation (FNOC), to empower tribes and communities to determine what resources and curriculum best support their needs. The financial education and trainings provided through FNDI and FNOC have been financially supported by the federal government.

The Aboriginal Financial Officers Association of British Columbia (AFOA BC), First Nations Development Institute (FNDI), and First Nations Oweesta Corporation (FNOC) have been at the forefront of the development of culturally relevant financial literacy curriculum in Indigenous communities in Canada and the United States. Both FNDI and FNOC have written extensively about the long history of traditional resource management in Indigenous communities and have compared it to financial management today. FNDI and FNOC state in their Building Native Communities financial literacy curriculum that, “Traditional resource management teaches us that our actions today affect the resources that we will have available in the future” (FNDI and FNOC, 2015, p. 74). As Oweesta and FNDI point out, Indigenous communities have traditionally demonstrated tremendous skill in managing resources to support the needs of their communities on an ongoing basis, as the following statement makes clear:

For years, our people have understood and practiced the present-day concepts of budgeting and savings. We managed our resources through conservation so that they lasted throughout the year by saving additional supplies for future use. Our people also saved for the purpose of acquiring goods that we could not produce ourselves. By producing more than the community needed, we had goods to trade.” (FNDI and FNOC, 2015, p. 1)

Simon Brascoupé states, “The land is our teacher. It teaches us about saving, sustainability and security. At creation animals, birds and fish were asked what they could teach humans. The animal worlds said humans can learn from our values, character, and behaviour” (Prosper Canada and AFOA Canada, n.d.). One example of learning from the animal world, shared by Prosper Canada and AFOA Canada (n.d.) is how “the chickadee saves 60,000 seeds for the long winter.” Acorn woodpeckers drill 50,000 holes into a single tree in the fall and will all store acorns in the tree to survive the winter, often having to leave their breeding ground if they are not able to store enough (Cornell Lab of Ornithology, 2024). These teachings are all around us yet many do not acknowledge the land and animals as some of our greatest teachers when it comes to financial management.

The former Bank of Canada’s Deputy Minister, Lawrence Schembri stated the following in his final speech before retiring in 2022:

Before contact with colonizers, Indigenous peoples had thriving economies, communities and governance structures. The challenges Indigenous peoples face when it comes to restoring their prosperity are the direct result of colonial policies that violated their basic human rights and undermined their political and economic sovereignty. These policies have led to geographic and economic isolation, financial dependence and widespread poverty and suffering.

The TRC, Schembri, and so many others have spoken about reconciliation and the responsibility we all have to learn the truths, to take action, and to help restore the prosperity of Indigenous people. I believe that accessible and culturally tailored financial literacy curriculum, reflective of the histories and values of its students, is needed throughout Canada and will help to advance reconciliation and the economic self-determination of Indigenous people. During the FCAC’s Financial Literacy Month launch on Nov 4th, 2024, Millie Acuna with SEED Winnipeg discussed the importance of a tailored approach as well as a storytelling approach when it comes to teaching  financial literacy. As Murray Sinclair (2024) has stated, “if education created this mess, it will be education that will get us out of it.”

Interviews with Elders

Culture, history, and worldviews are key components of culturally appropriate educational resources (Weaver, 1999). In order to incorporate Indigenous worldviews and perspectives into this textbook, eight elders from FNUniv were interviewed between June 2017 and July 2018. Their perspectives, along with the perspectives and worldviews of other Indigenous people and organizations, have been incorporated into different sections of this textbook wherever possible.

The effects of colonization have denied many Indigenous people access to their histories (Elder Kewistep, Video 2: The role of history and the effect of the Indian Act). By relating the past to the present, this textbook attempts to honour the rich histories of Indigenous people throughout Canada; ideally, this will make the information in this textbook more accessible for Indigenous students and build cultural awareness among non-Indigenous students as well.

For many, saving money can be perceived as hoarding or buying into a consumer culture that does not reflect their values. Elder and FNUniv Professor Emeritus, Willie Ermine, shared, “We don’t have a culture of saving money. . . . It’s almost a sin in our communities . . . to be one that [hoards money]” (personal communication, June 10, 2017) (Elder Ermine, Video 4: Indigenous values: the stigma of hoarding).

Blair Stonechild states “currency is only a medium of exchange and not a goal in itself” (Stonechild, 2016, p. 196). As a medium of exchange, it is used to trade goods and services instead of barter. Money measures the value of goods and services and stores value that can be used for future purchases (Ebert, Griffin, Starke, and Dracopoulos, 2017). Indigenous Elders offer a distinct perspective on money in many of the interviews shared throughout this text. Elder Ermine, for instance, states that “Money is a tool” that you use to create certain conditions (Elder Ermine, A Culture of Sharing). According to Richards (2015), “Tools are meant to be used. They’re not meant to sit on a shelf and collect dust.” Richards provides an example of a family that saves for a family vacation. Instead of judging the expenditure of money as bad or good, positive or negative, he views it as a tool that has helped that family to achieve their objective, which is more time together. In order to fully benefit from our tools, we must understand how to use them and what we are using them for. Some students might want to pursue a degree, while others might want to buy a home for their families, and some might want to go on a vacation. It is difficult to accomplish any of these goals without money. Money is a way to achieve our goals and not a goal in itself (Stonechild, 2016, p. 196).

Elder Ermine discusses the concept of the giveaway and the importance of giving “something that you treasure to get something that you need; it’s the same system as money. I can give you money and you give me what I need. [The giveaway] has been there thousands of years . . . we do ceremonies that giveaway in return for whatever it is that I need. The more we do that, the more this cycle continues. The more you give, the more you get” (personal communication, June 10, 2017) (Elder Ermine, Video 2: Counter-narrative: the importance of the giveaway). Elder Ermine offers these ideas as a counter-narrative to discussions related to Indigenous people and financial management. Like Elder Ermine, Stonechild (2016) discusses how sharing and giving away material goods helped to maintain positive relationships in communities. While savings are important in terms of how they help you to support your loved ones and community, giving and sharing what you have is just as important and people are often judged more so for what they give rather than what they have (Elder Ermine, Video 3: Giving what you treasure to get what you need)

Another form of giveaway in the Pacific Northwest is the Potlach, a Chinook word for “give-away” or “gift,” which is a ceremony meant to give thanks and redistribute wealth. AFOA BC states that “the potlach system is an example of financial literacy in a pre-contact context. We showed our wealth by giving and sharing with others. Wealth was managed through potlach and it worked—we did not have the poverty and dependency we have today. Our people had clothes on their backs and food in their bellies. In 1884, the potlach system was banned and so were our teachings about wealth management” (AFOA BC, 2011, p. 6). In Chapter 6, we will further explore the potlach system as a form of wealth redistribution and taxation as discussed by the Tulo Centre of Indigenous Economics and the First Nations Tax Commission.

Many First Nations redistributive or gift economies ensured wealth or surplus goods would be shared with others in the community. As noted by Katie McLeod, “this constant stream of redistribution demonstrates a communal economy of exchange whereby the amount of excess goods one has to share increases their wealth” (2016, p. 3). Robin Wall Kimmerer (2022) states that, “gratitude and reciprocity are the currency of a gift economy” and “Indigenous philosophy of the gift economy, based in our responsibility to pass on those gifts, has no tolerance for creating artificial scarcity through hoarding. In fact, the “monster” in Potawatomi culture is the Windigo, who suffers from the illness of taking too much and sharing too little.”

Today, there are so many examples of Indigenous people, communities, and organizations sharing their financial success with others (Elder Reynolds, Video 4: Money management and sharing and Elder Cochrane, Video 2:The importance of sharing with community). When savings can be linked to giving, supporting, and planning for the future of our loved ones and communities, savings can be viewed in a good way. This text asks all of its readers the following questions: How can money be a positive force in your life? How can we change our relationship to money so that it can be a benefit to us, our families, friends, and communities?

Elder Florence Allen shared, “The first teachings I got regarding finance were through my parents and there is one that sticks out a lot. They said money has a purpose and you’re always the boss of it and it’s never the boss of you because if it becomes the boss of you, you become obsessed about it and you hoard it and you are not as kind” (personal communication, June 10, 2017). When talking about her parents, Elder Florence Allen said, “They only went as far as the money went. . . . We never suffered because of that. . . . Life is good when you know you can work with that money and not allow that money to take over your life” (personal communication, June 10, 2017).

Other Elders I spoke with also warned about letting money take over your life. This is easy to do when you either become too obsessed with having money or when you live beyond your means and become overwhelmed by debt and other expenses (Elder Allen, Video 1: Planning for the unexpected).

Through colonization, which included racially focused forms of social and economic exclusion such as reserves, residential schools, the pass system, and the permit system, many First Nations, Métis, and Inuit communities have experienced persistent cultural and systemic barriers that have significantly contributed to gaps in financial literacy. For example, the pass system required First Nations people to present a travel document, authorized by an Indian agent, in order to leave and return to the reserve; those who were caught without a pass were returned to the reserve or imprisoned (Joseph, 2018). The pass system also restricted those who could come onto the reserve to do business. Trade and commerce in First Nations economies were significantly restricted, which in turn limited First Nations engagement in the economy and their ability to make their own financial decisions (Cullingham and Williams, 2015). According to Sarah Carter (1990), under the Indian Act, the permit system led the Indian Affairs Department to assert control over the financial transactions of First Nations people. The Governor-in-Council could “prohibit or regulate the sale, barter, exchange, or gift by an Indian or Indian band of any grain, root crop, or other produce grown on any reserve in western Canada,” (Carter, 1990, p. 156). Trade and barter with First Nations was also restricted. Through the permit system, First Nations seldom handled cash and had little control over their economic lives (Warden, 1993).

Elder Rose Bird from Thunderchild First Nation said that she never learned about money management while at residential school:

Everything was taken away from us. . . . We didn’t know how to manage money. . . . I didn’t know how to do anything. It seemed like I was controlled. Even after I got out [of residential school], I didn’t know nothing about [money] management. My mom and dad were in residential school and also my grandparents, so they didn’t know too much about things like that either. Plus, Indian Affairs would send us a monthly cheque for food rations. . . . We didn’t get money, and even for clothing, we would order from a catalog. My mom would order us clothing for spring, summer, fall, and winter. . . . And food wise, we would buy a lot of food with Indian Affairs and there was a budget on Indian Affairs money. Lot of time when we had food rations, we’d have salt pork, and the basics, flour, lard, sugar, tea . . . so we were really poor; we hardly seen money. (Personal communication, June 10, 2017)

Elder Bird’s words are incredibly important because they explain how colonial legislation and structures attempted to control Indigenous people and create a system of dependency that denied many access to money and an education in money management (i.e., financial literacy). (Elder Bird, Video 1: Financial autonomy and the effect of colonization and the residential school system). According to the Truth and Reconciliation Commission of Canada, “most students left residential schools unprepared either to succeed in the market economy or to pursue more traditional activities such as hunting and fishing” (TRC, 2015, p. 106). As James Dashuck (2013) points out in Clearing the Plains, food was used by government officials to control First Nations. Often, the rations provided were not fit for consumption and the pass system limited First Nations to reserve lands that did not provide adequate hunting or agricultural opportunities. All of these colonial structures limited First Nations’ self-sufficiency, self-determination, and autonomy. Despite these barriers, Indigenous people demonstrated incredible resilience and continued to find ways to sustain themselves.

Elder Audrey Cochrane, from Keeseekoose First Nation, said she never saw money while growing up in the thirties and forties (Elder Cochrane, Video 1: Raising grandchildren and the ways of living on the land). Everything that sustained her and her family was from the land (personal communication, June 10, 2017).

Elder Norma Jean Byrd, a Métis Elder from Meadow Lake, Saskatchewan, also shared how her family sustained themselves through hunting and gardening when she was a child. She also spoke of how her family made a little go a long way. One lesson she wished to share with youth is the importance of creating a will in order to protect loved ones and to properly plan for the future (Elder Byrd, Video 4: Importance of a will).

Elder Millie Anderson, an Inuit elder from the Northwest Territories, shared that her family did not begin using money until 1959 when the first financial institution opened in Inuvik  (Elder Anderson, Video 2: Banking and first paycheque) Prior to 1959, her family sustained themselves through trapping, fishing, whaling, and hunting (Elder Anderson, personal communication, July 2, 2018). Many Inuit relocated to new trapping areas established by traders which resulted in permanent settlements and a significant change to traditional economies (Macleod, 2016, p. 9). Indigenous peoples were “key players in the trade, as they knew the routes, land, and animals better than did the European traders, hunters, and trappers” (Macleod, 2016, p. 7). During pre-contact times, Indigenous economies relied on “subsistence, trade, barter, and exchange” and either traded or redistributed surplus goods in order to sustain the needs of the community or certain families within the community (Macleod, 2016, pp. 2-3). According to the British Columbia Assembly of First Nations (2019), “Trading networks served to link together the diverse Indigenous economies and environmental regions. The well-developed networks enabled groups to address periodic local shortages and surpluses” and “reinforce kinship networks and helped sustain trading alliances” (p. 7). Many Indigenous trade routes were used by Europeans during the fur trade to accomplish their goals, trading posts were established near Indigenous communities because of the critical role they played in the fur trade (Macleod, 2016).

Elder Anderson’s father was a trapper and a reindeer herder; she often helped him on the trap lines as a child (Elder Anderson, Video 1: Introduction). Any goods that were purchased were bought on credit through the Hudson’s Bay Company (HBC) (Elder Anderson, personal communication, July 2, 2018). The HBC was established in 1670 by the British and the North West Company (NWC) was developed in 1779 “by traders in Montréal in order to compete with HBC” (Macleod, 2016, p. 8).  Eventually, these two companies merged in 1821. Essentially, the HBC had “a fur trade monopoly that would span centuries and create a system of commercial exchange that fundamentally altered the traditional domestic means of production” among Indigenous people across Canada (Coutts, 2017).  Many Indigenous trappers took on debt by purchasing supplies on credit through the HBC “in exchange for a promise to bring their next season’s fur catch to that post” (Massie, 2008). Credit was used to help meet people’s needs when cash wasn’t always available.

Financial Empowerment

Financial empowerment is an approach that entails not only building one’s personal finance skills and knowledge, but also changing one’s financial behaviour in order to feel confident in making good financial decisions. In order to change our financial behaviour, it is critical that we understand our values regarding money. As noted by FNDI and FNOC, “it’s difficult to manage money well unless you know your values surrounding money” (FNDI and FNOC, 2016, p. 18). What are your values around money? What is your money culture? “Money culture” is defined by FNDI and FNOC as what we incorporate from our values, attitudes, goals, and practices into how we manage or view the importance of money (FNDI and FNOC, 2016). In order to determine our money culture, we must look at the past, present, and future. As AFOA BC states, “We need to acknowledge our past and understand how it influenced the present situation so we can move forward to creating our future” (AFOA BC, 2015, p. 6). Financial empowerment includes learning from both our past and present, becoming more aware of our values and attitudes regarding money and how they influence our financial behaviours, applying this awareness as well as our skills and knowledge to our present situations so that we can plan for our financial futures and achieve financial independence and well-being.

It is my hope that this textbook provides an accessible approach to financial literacy for Indigenous and non-Indigenous people across Canada—one that examines the past, present, and future, and which fosters financial empowerment for all.

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