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Respect & Kanoronhkwátshera News – August 14, 2024

by | Aug 7, 2024 | Indigenous Pathways, Living into Right Relations, News, Respect & Kanoronhkwátshera

Something to ponder

The historical record of treaties between the Canadian government and First Nations Peoples is extensive and intricate, originating from centuries of diplomatic discussions, formal pacts, and confrontations. These treaties are fundamental to the connection between Indigenous peoples and the state of Canada, influencing the socio-political environment of the country.

The earliest treaties in Canada originated in the 17th century, largely as agreements of peace and friendship between European settlers and Indigenous people. These agreements were essential for facilitating trade and ensuring mutual protection. Nevertheless, with the escalation of European colonization, there was a corresponding increase in the demand for Indigenous lands and resources.

The Numbered Treaties, which were signed between 1871 and 1921, are a series of agreements between the Canadian government and various Indigenous peoples. The era of treaty-making commenced with the signing of the Numbered Treaties, which took place from 1871 to 1921. These treaties encompassed extensive regions of Canada, predominantly in the Prairies, Northern Ontario, and the Northwest Territories. The Canadian government aimed to acquire property for the purposes of colonization, exploitation of natural resources, and the development of railway infrastructure. As a reciprocal agreement, Indigenous communities were assured many types of reparation, such as designated territories, privileges for hunting and fishing, yearly financial disbursements, and further arrangements.

Nevertheless, the execution of these treaties frequently failed to meet their commitments. The Canadian government routinely violated agreements, resulting in widespread disappointment and misery among Indigenous populations. Several terms were misconstrued or misinterpreted throughout the negotiations, leading to enduring complaints.

In the second part of the 20th century, there was a change in attention towards rectifying past injustices and fulfilling unmet treaty responsibilities. The 1970s marked the initiation of contemporary land claims discussions, resulting in comprehensive land claim settlements, specifically in regions not encompassed by the Numbered Treaties.

Significant contemporary treaties include the James Bay and Northern Quebec Agreement (1975) and the Nunavut Land Claims Agreement (1993). The purpose of these accords was to enhance the autonomy and economic prospects of Indigenous peoples, while also granting them greater authority over their territories and natural assets.

Unceded lands are territory that Indigenous peoples have not formally given up or handed over to the Canadian government through treaties or other formal arrangements. Many Indigenous territory in British Columbia remain unceded due to the absence of historical treaties being signed in a sizable portion of the province. Consequently, there have been continuous legal and political conflicts around land ownership and the way it is governed.

The treaties and overall colonial framework have had a significant and far-reaching effect on Canada’s First Nations. Indigenous populations have encountered substantial obstacles, such as land deprivation, cultural dilution, economic marginalization, and social injustices. The enduring consequences of the residential school system, coerced relocations, and other assimilation practices are evident in the lingering wounds they have inflicted.

To tackle the issue of stolen lands and broken treaties, a comprehensive and diverse strategy is necessary:

  • Legal recognition and land restitution are essential for acknowledging and upholding the land rights of Indigenous communities within the framework of the law. This includes the resolution of unresolved land disputes, the restoration of land whenever feasible, and the provision of equitable reparation.
  • Cultural revitalization is crucial for supporting the resurgence and conservation of Indigenous cultures, languages, and traditions. This can be achieved by implementing educational efforts, allocating funds for cultural programs, and acknowledging Indigenous knowledge systems.
  • Promoting economic empowerment is crucial in ensuring that Indigenous communities have autonomy over their resources and the ability to seize economic prospects. This encompasses fair distribution of revenue, the establishment of infrastructure, and assistance for Indigenous enterprises.
  • Enhancing Indigenous self-governance and political autonomy is crucial. This entails showing reverence for Indigenous laws and governance systems and guaranteeing substantial involvement in decision-making procedures across all tiers of government.
  • Education and Awareness: Enhancing public knowledge and comprehension of Indigenous history, traditions, and rights is essential. This can be accomplished by implementing modifications to the curriculum, launching public awareness initiatives, and promoting constructive conversations between Indigenous and non-Indigenous populations.
  • Supporting healing and reconciliation activities, particularly those spearheaded by the Truth and Reconciliation Commission of Canada, is of utmost importance. This entails recognizing previous injustices, providing genuine apologies, and dedicating oneself to initiatives that foster justice and restoration.

The treaties between the Canadian government and First Nations Peoples are evidence of an intricate and frequently distressing history. It is crucial to acknowledge the effects of these agreements and the existence of lands that have not been formally surrendered in order to progress towards a future characterized by fairness and the mending of relationships. Canada can strive to rectify historical injustices and cultivate a relationship based on mutual respect and fairness, so progressing towards the restoration of harm and the establishment of a more inclusive and peaceful society.

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History

Here are significant dates in Canada’s history for the months of August and September:

On August 3, 1871, Treaty 1 was formally ratified on August 3, 1871, at Lower Fort Garry, which is located in present-day Manitoba. This agreement was made between delegates from the Canadian government and the Ojibwe and Swampy Cree nations. This treaty served as the initial agreement in the series of Numbered Treaties, establishing the basis for future pacts with more Indigenous communities. Treaty 1 was established with the objective of promoting harmonious cohabitation and land allocation by the government, while also guaranteeing several benefits for the Indigenous peoples, such as designated reserves, regular financial compensation, and the privilege to engage in hunting and fishing activities on surrendered territories. Notwithstanding these assurances, some elements of the treaty were inadequately executed, resulting in persistent conflicts and complaints regarding land ownership and treaty responsibilities.

The Canadian Bill of Rights was implemented on August 10, 1960, under the administration of Prime Minister John Diefenbaker. The law in question was the initial federal legislation in Canada designed to safeguard the basic liberties and entitlements of persons from violation by federal laws and regulations. The Bill of Rights confirmed fundamental rights such as freedom of expression, religion, and peaceful assembly, as well as the right to a just and impartial trial. Although it represented progress, its influence was restricted due to its status as a regular legislation rather than a constitutional text, rendering it susceptible to being superseded by other federal laws. The Bill of Rights established the foundation for the subsequent, more extensive Charter of Rights and Freedoms, which was incorporated into the Constitution in 1982.

The Canadian government issued a formal apology on August 14, 2019, recognizing the significant damage caused by the extensive slaughter of sled dogs in the Arctic region during the 1950s and 1970s. This apology acknowledged the profound consequences of these actions on Inuit people, who relied on sled dogs not only for transportation and hunting but also as an integral part of their cultural and social identity. The government acknowledged that the deliberate elimination of sled dogs was a component of wider strategies aimed at assimilating Indigenous communities, disrupting their customary lifestyles, and asserting authority over the Arctic territories. The apology served as a means to initiate the process of reconciliation, by recognizing previous injustices and pledging to establish a relationship with the Inuit that is characterized by mutual respect and fairness.

Treaty 2 was formally ratified on August 21, 1871, by an agreement between delegates of the Canadian government and the Anishinaabe (Ojibwe) and Swampy Cree indigenous peoples residing in Manitoba. The second of the Numbered Treaties was established with the objective of acquiring territory for European settlement and promoting agricultural development. As part of the agreement, Indigenous signatories were assured land reserves, yearly payments, agricultural support, and the ongoing right to hunt and fish in the lands they relinquished. Notwithstanding these assurances, the Canadian government failed to effectively fulfill numerous stipulations, resulting in enduring grievances and conflicts around land rights, resources, and the interpretation of the treaty conditions.

Treaty 11, the final agreement in the series of Numbered Treaties, was concluded between the Canadian government and multiple First Nations in the Northwest Territories over the period of 1921 to 1922. The discovery of oil at Norman Wells encouraged the government to become more interested in gaining control of northern resources, leading to the creation of this pact. Treaty 11 encompassed an extensive region, comprising the territories inhabited by the Dene and Inuvialuit indigenous peoples. The Indigenous signatories were offered annual payments, land reserves, hunting and fishing privileges, and other provisions to support their traditional lifestyles in return for abandoning their territory. Nevertheless, similar to numerous previous agreements, the provisions of Treaty 11 were frequently not completely upheld by the government, resulting in persistent conflicts and difficulties for the Indigenous groups concerned.

The Canadian government formed the Royal Commission on Aboriginal Peoples (RCAP) on August 26, 1991 with the purpose of examining the historical and current connection between Indigenous peoples and the state. During a span of five years, the commission engaged in thorough study, consultations, and public hearings, culminating in the publication of a detailed final report in 1996. The report, consisting of five volumes, presented an intricate examination of the systematic inequities experienced by Indigenous communities and proposed a diverse array of suggestions with the goal of fostering reconciliation, acknowledging Indigenous self-rule, and tackling social, economic, and cultural imbalances. The conclusions of the RCAP have had a profound impact on future policies and conversations about Indigenous rights and relations in Canada.

The Treaty 6, which was concluded on August 28, 1876 between the Canadian government and many Plains and Woods Cree, Assiniboine, and other First Nations, encompasses a vast region in central Alberta and Saskatchewan. The purpose of this treaty was to facilitate European colonization and farming by granting land, while also ensuring that Indigenous peoples received reserves, annuities, education, and various forms of support. Notably, the treaty included a provision known as the “medicine chest” clause, which has been understood as a commitment to provide healthcare. Despite the assurances made, the execution of the provisions outlined in Treaty 6 has been marked by difficulties, resulting in persistent complaints regarding unmet responsibilities and misunderstandings on the part of the Canadian government. These issues have had a profound impact on the social, economic, and cultural aspects of the Indigenous communities affected.

September 1, 2007 Indian Residential Schools settlement agreement comes into effect. It is a significant agreement between the Canadian government, Indigenous groups, and several churches. Its purpose is to redress the historical injustices and mistreatment endured by Indigenous children in residential schools. The agreement, which is the most significant settlement of its kind in Canadian history, granted monetary restitution to survivors, established the Truth and Reconciliation Commission (TRC) to record and enlighten about the enduring impact of the residential school system, and allocated funds for initiatives aimed at healing and education. The establishment of the IRSSA was a crucial measure in recognizing the considerable damage caused to Indigenous communities and promoting the process of reconciliation between Indigenous peoples and the wider Canadian society.

The term “Sixties Scoop” denotes a time span from September 4, 1951 to the late 1980s when numerous Indigenous children in Canada were forcefully taken away from their families by child welfare authorities and then placed in foster homes or adopted by non-Indigenous families. The objective of this technique was to integrate Indigenous children into Euro-Canadian culture, however ultimately led to the erosion of their cultural identity, language, and ties to their heritage. The Sixties Scoop has had enduring and distressing consequences on the children and their families, perpetuating a cycle of intergenerational trauma. Recently, the Canadian government has recognized the negative impact and has taken steps towards reconciliation and compensation for the affected individuals and communities.

The Ipperwash Crisis, which occurred on September 4, 1995, was a territorial conflict between the Canadian government and the Stoney Point Ojibway band in Ontario. The battle revolved upon the territory of Ipperwash Provincial Park, which was seized by the federal government during World War II for military use, with a commitment to eventually restore it, a commitment that was never honored. The situation intensified when individuals from the Stoney Point community took control of the park to demonstrate against the land that had not been returned, resulting in a clash with the Ontario Provincial Police. The crisis reached its peak with the unfortunate demise of Dudley George, a protester who was fatally shot by law enforcement. The incident brought attention to persistent problems regarding Indigenous land rights and resulted in a comprehensive investigation that ultimately recognized the unfair treatment of the Stoney Point people and the mismanagement of the matter by the authorities.

The Robinson-Huron and Robinson-Superior Treaties, which were ratified on September 7-9 1850 between the British Crown and the Anishinaabe First Nations in what is now Ontario, Canada, are collectively known as the Robinson Treaties. The objective of these treaties was to secure lands for European settlement and resource extraction, while simultaneously granting the Indigenous signatories the right to hunt and fish on the ceded territories, as well as specific reserved lands (reserves) and annual payments (annuities). These agreements, which were negotiated by William Benjamin Robinson, were among the first to address Indigenous land rights in Canada. However, disputes have arisen over time regarding the interpretation and fulfillment of these treaties, particularly in relation to the adequacy of the reserved lands and equitable compensation, resulting in ongoing legal and political challenges.

On September 13, 2007, the United Nations General Assembly enacted the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). This groundbreaking declaration established a comprehensive framework of minimum standards for the survival, dignity, and well-being of Indigenous peoples worldwide. It confirmed their entitlements to cultural practices, resources, territories, land, and self-determination. The declaration has since gained widespread acceptance and functions as a critical tool for the global advancement of Indigenous rights, despite initial resistance from a few countries, including Canada. UNDRIP promotes justice and reconciliation by encouraging states to work in partnership with Indigenous communities to implement its principles.

Treaty 4 was formally agreed upon on September 15, 1874, between the Canadian government and multiple Indigenous groups, such as the Cree, Saulteaux, and Assiniboine. This treaty encompassed regions in present-day southern Saskatchewan, as well as tiny sections of Alberta and Manitoba. The treaty sought to promote European colonization and agricultural advancement in these areas. As part of the agreement, Indigenous signatories were assured land reserves, yearly money, clothing, farming implements, and support for agricultural education. Although the Canadian government made promises, it failed to fully uphold many aspects of Treaty 4. As a result, there have been continuous complaints and difficulties about land rights, resources, and the fulfillment of treaty responsibilities.

Signed on September 20, 1875, Treaty 5, ratified in two phases in 1875 and 1908, was a formal accord between the Canadian government and many First Nations, such as the Swampy Cree, including regions that now include sections of Manitoba and Ontario. The purpose of the treaty was to facilitate European colonization, railway infrastructure, and exploitation of natural resources by granting access to territory. As a reciprocal agreement, the Indigenous signatories were assured the establishment of reserves, regular monetary payments, privileges for hunting and fishing, as well as additional advantages including provisions and support for agricultural activities. Nevertheless, the Canadian government’s inability to completely fulfill these commitments has resulted in long-lasting conflicts and complaints among the First Nations communities, underscoring the continuous challenge to acknowledge and enforce treaty rights.

Treaty 7 was a formal agreement made on September 22, 1877, at Blackfoot Crossing in what is now Alberta. It established a pact between the Canadian government and various Indigenous groups, namely the Blackfoot Confederacy (consisting of the Siksika, Kainai, and Piikani tribes), the Stoney-Nakoda, and the Tsuut’ina. The convention sought to facilitate the expansion of European settlement and the development of land, specifically for the establishment of the Canadian Pacific Railway. As part of the agreement, the Indigenous signatories were assured land reserves, yearly payments, and a range of resources and assistance to facilitate their shift towards agriculture and livestock rearing. Notwithstanding these assurances, the Canadian government’s inability to completely uphold the conditions of the treaty has resulted in enduring frustrations and difficulties for the Indigenous people concerned, specifically regarding land entitlements and the execution of treaty responsibilities.

The Survivor’s Flag was revealed on September 24, 2021, as part of Canada’s inaugural National Day for Truth and Reconciliation. The purpose of this flag is to pay tribute to the individuals who endured the residential school system and to remember the children who tragically did not make it back to their families. The flag was created in partnership with survivors of residential schools and has symbols that represent the varied experiences and strength of Indigenous communities impacted by these establishments. The introduction of the Survivor’s Flag serves as a potent reminder of the lasting influence of the residential schools and emphasizes the significance of recognizing and confronting this distressing period in Canadian history as a component of the wider reconciliation endeavors.

Save the date

Food for thought

If you are on Treaty lands, what are the promises you will uphold, and how?

Resource: Home on Native Land, a ten-week course from Raven

A reminder

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Resources for dedication of Mohawk Bible Many Mohawk Bibles have already been delivered to individuals and communities of faith, with more on their way. The Living into Right Relations Leadership Circle has developed some ideas to help communities of faith dedicate their copies of the Mohawk Bible with respect and gratitude, including liturgical resources, video clips of Harvey Satewas Gabriel reading from the Mohawk Bible and other resources about the significance of this translation.

Download resources: Ohiatonhseratokénti, The Holy Bible in Mohawk (DOC) or (PDF)