National Indigenous History Month

June is National Indigenous History Month in Canada, a time to recognize and celebrate the rich histories, diverse cultures, languages, and contributions of First Nations, Inuit, and Métis Peoples.

Designated by the House of Commons in 2009, National Indigenous History month creates space to honour the stories, achievements, and resilience of Indigenous Peoples. It is also a time to deepen our understanding of the Treaty relationship and the shared responsibilities that continue to shape our communities and our future.

Throughout history, Indigenous leaders have worked tirelessly to protect their Peoples, cultures, and ways of life while advocating for justice, respect, and self-determination. One such leader was Chief Mistahi Maskwa (Big Bear), whose commitment to his people and thoughtful approach to Treaty negotiations reflected a deep concern for future generations. His efforts remind us of the importance of understanding Indigenous perspectives and the historical context of Treaty relationships in Canada. **Read more at the end.

“Treaties are not simply historical documents—they are living agreements that continue to guide our relationships today. National Indigenous History Month invites us to learn from the past, honour the spirit and intent of the Treaties, and strengthen our shared commitment to respect, responsibility, and reconciliation,” said Dr. Kathy Walker, Treaty Commissioner of Saskatchewan.

The Office of the Treaty Commissioner encourages people to use National Indigenous History month to start (or continue) their reconciliation journey by furthering their knowledge.

National Indigenous History Month In Canada https://www.rcaanc-cirnac.gc.ca/eng/1621447127773/1621447157184

OTC Recommends https://otc.ca/pages/recommended_by_the_otc.html

ConnectR https://www.beaconnectr.org/

2024 National Indigenous History Month: A thematic Learning Series https://www.halifaxpubliclibraries.ca/blogs/post/national-indigenous-history-month-2024-a-thematic-learning-series/

 

 

**According to Dr. Blair Stonechild, professor emeritus at First Nations University of Canada:

Around 1825 Big Bear, the son of a Saulteaux (Anishinaabe) Chief, was born in the area of Jackfish Lake. As a boy, Big Bear learned the traditional skills of hunting buffalo and other wild game. Big Bear’s early life was marked by some difficult times. In the hard winter of 1833, his people suffered near-starvation because the buffalo were difficult to find. Then in 183, a dreaded smallpox epidemic spread into Canada from the American territories and wiped out two-thirds of some tribes such as the Blackfeet and Assiniboines. Big Bear, thenonly 12 years old, survived but was left with disfiguring marks on his face.

As a young man, Big Bear was noted for his serious-mindedness, intelligence, and his ability to laugh at himself. He also took visions seriously. In an early vision quest he went into isolation to fast and pray. In the vision, a bear spirit, most powerful of animals, offered to be his protector. He prepared war medicine according to directions in the vision. Stories of his courage and feats of war became commonplace around the campfires.

Big Bear arrived late at the Treaty negotiations in 1876. When Chiefs such as Sweetgrass were out hunting, messengers were sent to bring them in. However, no messenger was sent for Big Bear or Little Pine, Chiefs known to be difficult to deal with. This was a common tactic of government to get only those Chiefs whom they knew to be sympathetic to the Treaty to dominate the meetings. Unfortunately, the assembled Indians, known to favor the Treaty, signed it the day before Big Bear arrived. Big Bear had been consulting other Plains Bands who were out hunting so he could carry their wishes to the meeting. He voiced his objections:

I find it difficult to express myself because some of the bands are not represented. I have come off to speak for the different bands that are out on the plains. It is no small matter we were to consult about. I expected the Chiefs here would have waited until I arrived. The different bands that are out on the plains told me that I should speak in their stead, the Stony Indians as well. The people who have not come, stand as a barrier before what I would have had to say: my mode of living is hard.

Interpreters frequently made mistakes during the translation. Cree is a difficult language to understand, especially in its abstract usage. In this case, their usual interpreter, Peter Erasmus, had left and Reverend McKay, a poorer interpreter, was used. He had been having trouble and became confused. He mistook “lead by the neck” for “hang by the neck”.

What Big Bear really meant was that he did not want to lose his freedom, as an animal with a rope around its neck, but the misinterpretation stuck. Big Bear already had a reputation as a stubborn man, and now whites were also thinking he had something evil in him, or was of criminal bent. This would return to haunt Big Bear for many years, as officials used it to dismiss him as an evil, cowardly Indian. After that, the opportunity for real discussion was lost, both Big Bear and Morris deciding to leave further discussion for another year. Before Morris left, Big Bear again attempted to clarify his intentions:

I am glad to meet you, I am alone; but if I had known the time. I would have been here with all my people. I am not an undutiful child, I do not throw back your hand; but as my people are not here, I do not sign. I will tell them what I have heard, and next year I will come.

Big Bear had been aware of the revison in 1875 of Treaties One and Two signed in1871. It would therefore be possible, he reasoned, to get revisions to Treaty Six. By holding out from signing, he hoped he would be able to obtain better terms. In 1877 the Commissioner did not return but instead sent a clerk who was empowered only to pay annuities and take adhesions. He had no power to negotiate different terms of Treaty.

Big Bear decided he would wait a total of four years and see what would happen before deciding whether he would sign the Treaty. He returned to see Commissioner Laird and announced that he would seek no further meetings unless the government asked him to do so. In the meantime, he told Laird, he would “watch to see whether the Government would faithfully carry out its promises to the lndians.”

Finally Big Bear, thinking of the needs of his Band, approached Police Commissioner Irvine in a last attempt to get better Treaty terms. Over several days, in sessions sometimes extending well into the night, Big Bear pointed out the shortcomings of the Treaty and his apprehensions about signing it, but it was of no use. Finally on December 8, 1882, after giving a four-hour speech, Big Bear realized that further attempts would be fruitless and signed his mark on an adhesion to Treaty Six.