Please click here - Métis Commission for Children and Families of BC
Transcription
Please click here - Métis Commission for Children and Families of BC
Métis Resource Booklet for Social Workers Métis History Métis Culture: Métis is a French word that means mixed or mixture. In Canada, it means persons of mixed Aboriginal and European heritage who identify themselves at Métis. The Métis are one of three distinct Aboriginal peoples of Canada, as recognized by the 1982 Constitution. Fiercely independent, the Métis played an important role in the development of western Canada, but this historical role has never been acknowledged nor have their inherent rights to land and self-government been respected by the Canadian Governments. The Métis people were born from the marriages of Cree, Ojibwa and Salteaux women and French and Scottish fur traders, beginning in the mid 1600s. As Western Canada grew and was explored, Scandinavian, Irish and English fathers added to the mix. The Métis developed their own political legal culture which was based off of strong democratic traditions. By the 1800’s, they challenged the Hudson Bay Company’s monopoly in the fur trade and began developing a national consciousness. The Métis were the majority of the population at the Red River Colony, an area along the Assiniboine River in Manitoba and Montana. This area is considered the Traditional Homeland of the Métis people. The Métis lived neither a quiet nor sedate lifestyle and celebration was an important part of the culture. Horse racing, horse-trotting, and winter sleigh racing was enjoyed as sporting activities. As a matter of Métis pride, it was also very important to have the horses outfitted with flashy beadwork and colourful saddlecloths. Below is information on various Métis cultural symbols, events, and people which are important in the Métis culture and community. The Flag: The flag was first used by Métis resistance fighters prior to the Battle of Seven Oaks in 1816. It is the oldest Canadian patriotic flag indigenous to Canada. The Métis flag predates Canada’s Maple Leaf flag by approximately 150 years! The flag is an infinity symbol on either a red or blue background. The infinity symbol represents the coming together of two distinct and vibrant cultures, those of European and Indigenous North America, to produce a distinctly new culture, the Métis. The flag symbolizes the creation of a new society with roots in both Aboriginal and European cultures and traditions. The sky blue background of the flag emphasizes the infinity symbol and suggests that the Métis people will exist forever. Historical interpretation claims that the red background represents the colors of the Hudson’s Bay Company (Anglo-Métis) while the blue background represents the Northwest Company (French-Métis). The red flag was also used as the Métis Hunting Flag. The Sash: Taking its name from the Quebec town where it was produced, L’Assomption sash was functional while being colourful and identifiable as Métis clothing. The sash itself served as a temporary tumpline (a strap attached at both ends to a sack, backpack, or other luggage and used to carry the object by placing the strap over the top of the head) key holder, first aid kit, washcloth, towel, and as an emergency bridle and saddle blanket. Its fringed ends could become a sewing kit when the Métis were on a buffalo hunt. In the west, the name, “L’Assomption sash” gave way to today’s term, “the Métis sash”. The sash was extremely important among the mixed blood voyageurs and those who settled in the Red River area. Today, the Métis sash continues to be an integral part of Métis cultural celebrations. The Meaning of the Sash Colours: Red: Is for the blood that was shed through years of fighting for our rights Blue: Is for the depth of our spirits Green: Is for the fertility of a great nation White: Is for our connection to the earth and our creator Yellow: Is for the prospect of prosperity Black: Is for the dark period of the suppression and dispossession of Métis land The Red River Cart: One of the best known symbols of Métis culture is the Red River Cart which was used for carrying belongings and/or meat and hides back from the Buffalo hunts. The carts were similar to those used in the Scottish highlands and the French areas of Quebec. They were made entirely from wood with a light box frame and two large wheels. The carts were light, strong and easy to repair. The screeching sound this cart made could be heard for miles. Grease was not used as it would pick up mud and pebbles that would clog the hubs- when this happened the cart was forced to stop. Carts were usually pulled by oxen, but when speed was necessary horses were used instead. The wheels on these carts were cone shaped out from the hub so that the wheels would not sink too deeply when travelling over soft ground with a heavy load. When the Métis wanted to cross water, they would simply remove the wheels, creating a raft to cross the rivers with ease without needing to unload the entire cart. Scrip: Scrip was designed to extinguish Métis Aboriginal title, much as treaties did for the First Nations. However, the Métis were dealt with on an individual basis, as opposed to the collective extinguishment of title that the First Nations Treaty process used. Scrip Commissioners travelled to Métis communities and held sittings at various locations where Métis gathered to fill out applications for their entitlement. Scrip was implemented over several decades in three phases: In Manitoba in the 1870s, in the Northwest in the 1880s and in conjunction with treaties 8 & 10 in the Northern part of the Province. Scrip remained the only means of extinguishing Métis title in Canada until the 1920s. Scrip was created to extinguish the Aboriginal title of the Métis to the land by awarding them a certificate redeemable for land or money (the choice was the applicants) of either 160 or 240 acres or dollars, depending on the applicants age and status. Scrip was a failure for the Métis people. There was often fraud and speculation involved in Scrip dealings, and the government refused to protect Scrip lands from these illegal activities. Many Métis lost their Scrip to speculators for a fraction of their value. Information regarding Scrip was unclear to the applicants and many Métis did not understand its real value. The Métis often had to sell Scrip due to poverty and the difficulties in locating land. The Métis lifestyle, which had been highly nomadic, was not always compatible with agricultural, sedentary life. Jigging and Fiddle Music: Music played an important role in the lifestyle of the Métis people. There were many community events that involved music and dancing. The fiddle was the most common instrument used by the Métis. Other instruments included the concertina, harmonica, hand drum, mouth harp, and other finger instruments. The traditional music of the Métis was up-tempo and lively- which made it perfect for dancing. Extra and irregular beats were added to give bounce to the music, making the dance a lot faster. The Métis dances were a blend of European (French, Scottish, Irish) and First Nations influences. The traditional dance of the Métis people was and is the Red River Jig. In a jig, the faster the fiddle music, the faster the dancers feet had to move (dancers always followed the fiddle music). The rhythm was kept by toe tapping or laying the spoons. Videos of Métis Jigging and Fiddle Music: https://www.youtube.com/watch?v=v5DtBNUeIFY https://www.youtube.com/watch?v=U_-wHg1KB6Q https://www.youtube.com/watch?v=jgSkVgfrOXw https://www.youtube.com/watch?v=wAkN06vxQrg https://www.youtube.com/watch?v=wonrw4Bn21I Beading: The Métis were famous for their floral beadwork, and were often called the “Flower Beadwork People” and Métis men were called the Peacocks of the Praries. The symmetric floral beadwork, often set against a black or dark blue background, was inspired by European floral designs. The origin of Métis beadwork designs came from experimentation and merging of various art traditions that influenced Métis style. The use of floral designs, which the Métis were so well known for originated from contact with the Roman Catholic missions. Métis-style coats made from hide and decorated with porcupine quills became popular with Europeans. Métis women produced many of their crafts for commercial purposes. The application of beadwork went was not only used for people. Doll clothing was made with the same patterns and artistry as people’s clothes. The Métis also made decorated blankets and jackets for their dogs who worked pulling sleds or carrying goods on their backs, as well as blankets and saddles for their horses. Louis Riel: Born in 1844, Louis Riel was the eldest son of a prominent St. Boniface Métis family. At 14, he was sent to Montreal to train for priesthood. By 1868, he had left school and was back in St. Boniface supporting his recently widowed mother and siblings. Riel found the Red River Métis distressed by Canada’s plans to annex Hudson’s Bay Company lands. They feared losing traditional lands and livelihoods. An 1869 land survey by the Government of Canada stirred Riel into action. He formed a militia, turned back surveyors, took possession of Upper Fort Garry and began the Red River Resistance. During the winter of 1869-1870, Riel, just 25 years old, formed a provisional government and presented Canada with a Bill of Rights that, on May 12, became the Manitoba Act, 1870. Riel’s provisional government approved it on June 24 and the act came into effect on July 15. Unfortunately, while his provisional government negotiated with Canada during the winter of 1870, Riel allowed an agitator to be tried and executed for insubordination. Vilified in eastern Canada for the execution, Riel feared lynching by the approaching Wolseley expedition and fled to the U.S. in August 1870. In following years, Riel was elected to the Canadian Parliament and denied his seat on three occasions. In 1874, he was convicted of murder and sentenced to death for the 1870 execution. Within months, Riel received amnesty on the condition that he remain in exile for five years. In 1884, Riel was raising a family and living in Montana as an American. Asked to negotiate for Saskatchewan Métis as he had done at Red River, Riel saw opportunity to create a Métis homeland, but Canada sent soldiers instead of negotiators. Métis resistance was defeated in the North-West Rebellion at Batoche in May 1885. Found guilty of high treason and hanged in Regina, Riel’s life ended November 16, 1885. Today, Louis Riel is widely regarded as the Father of Manitoba. Gabriel Dumont: Gabriel Dumont is best known as the man who led the small Métis military forces during the Northwest Resistance of 1885. He was born in the Red River area in 1837, the son of Isidore Dumont, a Métis hunter, and Louise Laframboise. Although unable to read or write, Dumont could speak six languages and was highly adept at the essential skills of the plains: horseback riding and marksmanship. These abilities made Dumont a natural leader in the large annual Buffalo hunts that were an important part of Métis culture. At the age of fourteen Dumont received his initiation in plains warfare when he took part in a Métis skirmish with a large group of Sioux at the Grand Coteau of the Missouri River. By the 1860s, Dumont was the leader of a group of hunters living in the Fort Carlton area. In 1872, he took advantage of the growing traffic on the Carlton trail and opened a ferry across the South Saskatchewan River and a small store upstream from Batoche. In 1873, his position as a leader was formalized when he was elected as president of the short-lived local government created by the Métis living on the south branch of the Saskatchewan. His leadership role in the South Branch community continued. In 1877 and 1878, Dumont chaired meetings which drew up petitions to the federal government asking for representation on the Territorial Council, farming assistance, schools, land grants, and title to already occupied lands. Dumont was also a member of the delegation which convinced Louis Riel to return to Canada and plead the Métis case to the federal government. When a provisional government was declared in 1885, Dumont was named "adjutant general of the Métis people." He proved himself an able commander and his tiny army experienced some success against government forces at Duck Lake and Fish Creek. The Canadian militia, however, proved too large and too well equipped for Dumont's army, which collapsed on 12 May 1885 after a four day battle near Batoche. Dumont avoided capture by escaping to the United States where, in 1886, he accepted an offer to demonstrate his marksmanship by performing in Buffalo Bill Cody's Wild West Show. After visits to Quebec (where he dictated his memoires in 1889) Dumont returned to his old homestead near Batoche. He lived there quietly until his death in 1906. Red River Rebellion: The 1869–70 uprising in the Red River Colony was sparked by the transfer of the vast territory of Rupert's Land to the new nation of Canada. The colony of farmers and hunters, many of them Métis, occupied a corner of Rupert's Land and feared for their culture and land rights under Canadian control. The Métis mounted a rebellion and declared a provisional government to negotiate terms for entering Confederation. The uprising led to the creation of the province of Manitoba, and the emergence of Métis leader Louis Riel — a hero to his people and many in Quebec, but an outlaw in the eyes of the Canadian government. Métis concerns were exacerbated by Canadian attempts to re-survey the settlement's river-lot farms — typically long, narrow lots fronting the local rivers, which had been laid out according to the seigneurial system of New France, in contrast to the square lots preferred by the English. Many Métis did not have clear title to their land, and although Ottawa intended to respect Métis occupancy rights, no assurances were given by the government that this would be the case. The Métis therefore feared the loss of their farms. The appointment of William McDougall— a well known Canadian expansionist — as the territory's first lieutenant-governor also fuelled tensions and Métis fears of English Canadian domination. In early November 1869, Louis Riel emerged as Métis spokesman, and the leader of a group of Red River militants who prevented McDougall, and the incoming Canadian land-survey party, from entering the colony. Riel gathered support from among both the francophone and anglophone Métis communities, aware that his people must work with the more reticent, less organized anglophones to satisfy their grievances. While local HBC officials remained neutral, Métis opposition caused the Canadian government to refuse to assume control of the territory on 1 December 1869, as had been agreed. This encouraged the rebels who had seized Upper Fort Garry — the main HBC trading post at the forks of the Red and Assiniboine — and who planned to hold it until the Canadian government agreed to negotiate. Representatives of the rebel colonists were summoned to an elected convention, which in December proclaimed a provisional government, soon headed by Riel. In January Riel gained the support of most of the anglophone community in a second convention, which agreed to form a representative provisional government to discuss terms of entry into Confederation. Armed conflict persisted over the winter, but Riel seemed in control until he made the colossal blunder of permitting the court-martialling and execution of a prisoner, Thomas Scott, one of a group of English-speaking Ontario settlers who opposed the rebel government. Amid the turmoil, Scott and some fellow Ontarians had been captured and imprisoned at Upper Fort Garry. Scott's subsequent death by firing squad, despite outside pleas to Riel not to carry out the execution, inflamed passions among Protestants in Ontario. Although the Canadian authorities were still willing to negotiate with Riel, they refused to grant an unconditional amnesty to him and the other rebel leaders. The provisional government organized the territory of Assiniboia in March 1870 and enacted a law code in April. Although the Canadian government recognized the "rights" of the people of Red River in negotiations that took place in Ottawa that spring, the victory was limited. On 12 May, a new, postage-sized province called Manitoba was created by the MANITOBA ACT, its territory severely limited in contrast to the vast North West, which would soon be acquired by the Canadian government. Even within Manitoba, public lands were controlled by the federal government. Métis land titles were guaranteed and 607,000 hectares were reserved for the children of Métis families, but these arrangements were mismanaged by subsequent federal governments. The Métis nation did not flourish after 1870 in Manitoba. And Ottawa granted no amnesty for Louis Riel and his lieutenants, who fled into exile just before the arrival of a column of British and Canadian troops in August 1870. Although the insurrection had ostensibly won its major objectives — a distinct province with land and cultural rights guaranteed — the victory was hollow. The Métis soon found themselves so disadvantaged in Manitoba that they moved farther west, where they would again attempt — more violently and tragically this time — to assert their nationality under Riel in the North-West Rebellion of 1885. The 1885 Northwest Resistance: After the Red River Rebellion, the Métis moved from Manitoba to the northwest where they could continue their way of life, hunting buffalo and establishing their traditional long narrow farms. These were centred around the Saskatchewan River. For fifteen years the Métis, native people and a few white settlers lived peacefully together in the area. In the 1880s problems began to emerge. The Métis found that their narrow strips of land were being disregarded by government surveyors, mapping out grid patterns in advance of railway expansion and land development. The native people were suffering from diseases brought by the white settlers, like smallpox, for which they had no immunity. And the dwindling buffalo herds were depriving them of their main source of food. The white settlers were also contending with high costs and a weak market for their farm products during a period of world recession. They began to make more demands on the government in Ottawa, both for assistance and for political reforms. By 1884 Métis frustration caused them to send a delegation, led by Gabriel Dumont of Batoche, to Montana where the exiled Louis Riel was teaching school. He took up the challenge of the Métis and returned to the northwest to lead them in their struggle against the Canadian government. He thought he could use much the same strategy as he had in 1870 in the Red River Rebellion. He set up a provisional government with himself as president and Dumont as second-in-command (a descendant of Dumont became the first Métis lieutenantgovernor in 1993, appointed by the government of Manitoba). Things had changed, though. There was now a large police force in the area - the North-West Mounted Police (NWMP) - and a railway linking it to central Canada. In fact, when Macdonald sent troop reinforcements by rail (it took only five days from Ottawa) to help quell the rebellion, he was quick to point out how this crisis proved the necessity of having the railway. With these tools, the government did not feel pressed into having to negotiate, as it had 15 years earlier. In March 1885, armed rebellion broke out around Duck Lake. Indian raids at Battleford and Frog Lake were more in pursuit of food than as part of Riel's offensives, but they were considered by the government to be part of the rebellion. The final battle was fought at Métis headquarters in Batoche where the Métis and native forces were decisively defeated. Dumont fled to the United States. Riel surrendered two days later. He was tried and convicted of treason, but his execution of Ontario-born Protestant Thomas Scott in 1870 probably had more to do with his conviction. This was revenge for the Anglo-Protestants. Riel's execution left its own bitter legacy. The Battle of Duck Lake (March 26, 1885) The Battle of Duck Lake (March 26, 1885) was the opening battle of the 1885 Resistance. The battle itself happened by accident. On March 25, 1885, Gabriel Dumont asked Louis Riel to let him take thirty men to gather supplies from the stores of those merchants who opposed the Métis’ resistance against the federal government. They rode to Hillyard Mitchell’s store and appropriated its contents. Riel then told Mitchell to keep track of everything that the Métis took. North-West Mounted Police Superintendent Leif Crozier was warned that the Métis were likely going to occupy Duck Lake. However, he was unaware that this had already occurred. He sent fifteen mounted police and seven Prince Albert volunteers under the leadership of Sergeant Stewart and Thomas McKay with a number of sleighs to get provisions from Mitchell’s store. Gabriel Dumont, along with thirty Métis (and some First Nations warriors) intercepted the police. Dumont knocked a policeman over with the barrel of his gun, and had a shouting match with Thomas McKay. Sergeant Stewart decided to retreat to Fort Carlton because they were outnumbered. The Métis returned to Duck Lake, but barely had time to feed the horses when the police returned. Crozier decided to attack the Métis with fifty-six Mounted Police and forty-three Prince Albert volunteers, who possessed no battle experience, rather than wait for reinforcements. Crozier also had a 7-pound (3.175 kilogram) cannon at his disposal. News of the first encounter between the Métis and the police and the Prince Albert Volunteers reached Batoche and St. Laurent. At this point, the Métis received reinforcements. The Métis had approximately three hundred men, which included some Cree from two nearby reserves. Many of the Métis present possessed no battle experience. On the early morning of March 26, Gabriel Dumont took twenty-five men to set up an ambush. He chose a spot 3.5 kilometres from Duck Lake where there was a low elevation overlooking the road, plenty of low bushes, a gully, and a log house, which was immediately occupied by a few men. Some of Crozier’s scouts were English Métis who were familiar with prairie warfare and detected Dumont’s plan. Crozier ordered his men to halt, prepared a mounted barricade and armed his cannon. The Métis formed a semi-circle to attack the police on both flanks. At this time, Louis Riel led a force of Métis reinforcements. Isidore Dumont and Assiyiwin, an elderly half-blind First Nations headman, moved towards Crozier’s men waving a white blanket. Joseph McKay, an English Métis interpreter, moved to meet them, with Crozier following behind. Assiwiyin, who was unarmed, began to speak Cree to McKay. Assiwiyin reached for one of McKay’s guns and McKay fired, killing the old man. Crozier ordered his men to fire and Isidore Dumont was also killed. Only Crozier’s account indicates that the Métis fired the battle’s first shots. McKay and Crozier barely made it back to the rest of their men before the Métis started firing from all sides. Crozier’s cannon was disabled early in the fighting because the gunner put the shot in before the powder when he loaded it. This part of the battle lasted only a half hour. The police retreated into a clearing where the Métis ambushed them. At this point, Gabriel Dumont was grazed in the head by a bullet and fell from his horse and was unable to get up. However, he continued to motivate his men. He gave his rifle and his cartridges to Baptiste Vandal, while Joseph Delorme stayed by his side. During the height of battle, Louis Riel rode a horse and held out a crucifix. Auguste Laframboise died beside him. The police began to flee. Gabriel Dumont’s brother Eduoard wanted to pursue them, Louis Riel ordered the bloodshed to stop. The Métis lost five men including Isidore Dumont and Assiwiyin. The other men who died were Jean-Baptiste Montour, Joseph Montour, and Auguste Laframboise. The Métis also had three men wounded, including Gabriel Dumont. The police and volunteers lost ten men and had thirteen wounded, two of which were fatal. The North-West Mounted Police who died were Constables G.P. Arnold, G.K. Garrett, and T.J. Gibson. The Prince Albert Volunteers who died were Captain John Morton, Corporal William Napier, and Privates Joseph Anderson, James Bakie, Alexander Fisher, Robert Middleton, S.C. Elliott, Daniel Mckenzie, and Daniel McPhail. The Battle of Fish Creek (April 23, 1885) The Battle at Fish Creek was General Middleton’s first encounter with the Métis. On April 23, 1885, he moved his newly divided forces from Clarke’s Crossing, which was only a few days march away from Batoche. That night Gabriel Dumont’s scouts told him that the Canadian troops were camped at the McIntosh Farm, which was about ten kilometres south of Fish Creek. After hearing this, Dumont sent couriers to Pitikwahanapiwiyin (Poundmaker) and Mistahimaskwa (Big Bear) to ask for military assistance. The two chiefs rebuffed Dumont’s overture because they felt that the Crees’ best interests were to remain neutral. To counter the marching Canadian troops, Dumont at first proposed a night attack in which Middleton’s sentries would be quietly stabbed and a prairie fire started. Dumont then suggested that two hundred Métis horsemen would then sweep into the camp to attack the inexperienced Canadian soldiers. However, Dumont’s scouts saw some of Major Boulton’s men securing forage for their horses. Thinking that the scouts were on patrol, Dumont called off the attack. The Métis then decided to ambush Middleton’s forces during the day at Tourond’s Coulée, which was a ravine that twisted from Tourond’s farm towards the South Saskatchewan River, and down to where Fish Creek ran into the river. It was the perfect place for an ambush because marksmen could be placed in the creek bed and on its slopes. The Métis could also monitor the road down to the ravine. They were also well camouflaged: the low thick woods at the start of the bridge would have prevented the soldiers from seeing the Métis. Late on the evening of April 23, Louis Riel and Gabriel Dumont set out for Fish Creek. Gabriel’s brother Eduoard Dumont was left to guard Batoche. Late that evening, Noël Champagne and Moïse Carrière warned Riel and Dumont that the North-West Mounted Police were about to attack Batoche by surprise via the Qu’Appelle Road. Upon hearing this intelligence, Louis Riel decided to leave with fifty men to reinforce Batoche. The remaining Métis force at Fish Creek would be less than a fifth of the size of the Canadian Army. On April 24, Gabriel Dumont rode south with his men at 4:00 a.m. He ordered them not to use the road through Tourond’s Coulée. He then borrowed Ignace Poitras’ fast horse and, with Napoléon Nault, rode to reconnoiter (gain intelligence about) Middleton’s camp. At 7:00 a.m., Gilbert Bréland warned that eight hundred soldiers were advancing. Dumont then placed a hundred and thirty men in a hollow on the left bank of Fish Creek, hid horses in the woods, and then went with twenty men farther down the creek’s pathway. He ordered his men not to attack until all of Middleton’s troops were in the coulee; then the trapped soldiers could be shot at like bison. At Fish Creek, the Métis had many superb marksmen such as Philippe Gariépy, James Short, and Gilbert Bréland, but they also had many inexperienced youth. Some Dakota fought with the Métis as well. Middleton’s English-Métis scouts said that the Métis were well armed with repeating rifles, but many only had shot guns or muskets. The Métis only had three or four Winchesters. On the morning of April 24, 1885, the Métis’ positions were discovered. This occurred when Middleton’s English Métis scouts saw tracks on the trail, made by a young Métis who had disobeyed Gabriel Dumont’s order of stay off the road. Major Boulton sent scouts to explore the ravine. One rode near Gabriel Dumont. Dumont then rose up and ran after him. Someone fired at the scout, while some of Dumont’s men shouted that the Métis had just encountered Middleton’s advance guard of forty men. Dumont then shot the scout and jumped back into the coulée to rejoin his men. The fighting started at 9:00 a.m. Some of Gabriel Dumont’s men fled the battle. However, Dumont decided to set an example by shooting at all available targets. When the soldiers started firing directly at him, he galloped back, with Napoléon Nault, to a position higher up the ravine, where the rest of the Métis forces were located. At this point, Dumont stopped fifteen of his men from deserting. However, only forty-seven of the a hundred and thirty men with whom he started with remained. He also had fifteen horsemen, which meant that he was left with approximately sixty men to fight four hundred soldiers. Dumont, who was still in pain from his wound at Duck Lake, inspired the remaining Métis to fight on. The Métis kept the Canadian Army from advancing all day. As the battle raged, the Métis sang Pierre Falcon’s songs to keep up their courage. When they were down to only seven cartridges of bullets, Dumont set fire to the prairie grass, sending thick clouds of smoke towards Middleton’s troops. When the wind shifted he then returned to his fifteen horsemen after trying to get back to the rest of his main force in the rifle pits. He returned to find that the Dakota had retired from the fighting. At this point, only seven men remained with Gabriel Dumont, but then reinforcements came. Edouard Dumont, along with Yellow Mud Blanket, Ambroise Champagne, and eighty horsemen reinforced the Métis’ beleaguered position. Marguerite Caron, wife and mother of some of the participants, compelled Louis Riel to send in the reenforcements. Edouard Dumont led a cavalry charge that forced the Canadians back. This action led to General Middleton’s decision to withdraw, which would ensure that the battle would end as a draw. On the Canadian side, ten men were killed and forty-five were wounded, while the Métis suffered the loss of four men, one being Gabriel Dumont’s nephew, Pierre Parenteau. Three Métis were wounded, one mortally. They also lost fifty-five horses in the battle. The Métis picked up thirty-two Canadian carbines, and at first light, rode back to Batoche to prepare for another battle. The Battle of Batoche (May 9-12, 1885) The Battle of Batoche, which occurred from May 9 to May 12, 1885, was a cataclysmic event. After the previous battles of Duck Lake (March 26) and Fish Creek (April 25), the Métis decided to make their stand against General Middleton’s forces at the village of Batoche. They dug a series of defensive rifle pits or trenches around Batoche’s perimeter. Therefore, the battle itself was a siege. It was also a battle of attrition, which only ended after the Métis became exhausted from fighting and ran out of ammunition. General Middleton was determined to break the Métis resistance at Batoche and end the 1885 Resistance. He used a combination of defensive and offensive tactics to achieve this end. On May 9, the actual battle itself began with the arrival of the steamer Northcote. General Middleton had planned for the North-West Field Force and the Northcote to arrive at the same time; however, the ship arrived ahead of schedule. The Métis were waiting for it and incapacitated it by lowering a ferry cable, which knocked down its smokestacks. With the Northcote disabled, the Métis formed two scout detachments. Ambroise Champagne led one, patrolling the east side of the river, while Patrice Fleury led the other on the west side. The Métis scouts were organized as they would be during a bison hunt: there were nine or ten captains with ten men under them, with each reporting to Gabriel Dumont, the Métis military leader. On the first day of fighting, the Métis were outnumbered four to one. General Middleton reached Batoche at about 9:00 a.m. The Métis started firing from the first two houses of the eastern branch of the Humboldt Trail, which was about 400 yards (357 metres) from the church and the rectory. The Gatling gun, which was on loan from the American Army, fired on the first house and a gun from “A” battery shelled the second house, causing the Métis to scatter. Both houses burned to the ground. The Gatling gun also fired on the rectory. One of the bullets went through the wall and hit Father Moulin in the leg. After 9:45 a.m., the firefight continued between the Métis and Middleton’s men. The North-West Field Force made it to Mission Ridge on the first day of battle, but they did not regain that ground until May 12. Middleton decided to pull back his best soldiers, the grenadiers, from the firefight. He used the Gatling gun to hold off the Métis fire, which emanated from their rifle pits. No one was killed during this first attack. The Field Force unsuccessfully tried to break through the Métis line. On the Métis side, Elie Dumont and others tried to encircle the Field Force to capture the Gatling gun, but were unsuccessful. They tried a second time, only to ignite a prairie fire. The fire almost cut off Middleton’s supply line, before burning out. On May 9, the fighting ended at around 3:00 p.m. Middleton had a zareba built during the afternoon. A zareba is a defensive enclosure that is meant to protect supplies and combatants from enemy fire. Middleton used it to protect his men at night, while using it as a daily base of operations. The zareba was built on Jean Caron Senior’s property, on the highest open ground possible, which prevented any possible surprise attack from the Métis. At 6:30 p.m., the Métis advanced again, while the Field Force moved back to the zareba. The Métis and First Nations fired shots into the zareba every ten minutes for the entire night. During the morning of May 10, the soldiers were ordered to dig rifle pits between the zareba and the cemetery. At 5:00 a.m. Middleton’s troops hoped to demoralize the Métis by firing heavily at them from all positions. In the afternoon, Middleton ordered his men to dig their pits even deeper. His goal was to prevent the Métis from using the same tactics on the zareba as they did the night before. The troops withdrew at 6:00 p.m. under heavy fire, having been kept from the ground that they had previously gained a day earlier against the Métis. On May 11, Middleton left at 10:00 a.m. and rode north of the zareba to “Jolie Prairie”. The Métis fired on him and his men from their rifle pits. Middleton ordered the Gatling gun to be fired to stop the Métis from shooting. Before going back to the zareba, they burned down log houses that the Métis could have used for shelter. Those Métis who were positioned by the cemetery moved north to meet Middleton at “Jolie Prairie”. This allowed the Field Force to advance farther. The Métis did not fire at Middleton’s camp that night. At this point, Middleton was informed that the Métis were running out of ammunition. He therefore decided to try to win the battle the following day. To end the battle, Middleton used diversionary tactics. Middleton hoped to divert the Métis’ attention northwards, and then have Colonel Van Straubenzie’s brigade proceed to the cemetery. Once Van Straubenzie could hear that Middleton’s men were fighting, he was supposed to attack the village. Since the wind was too strong, Van Staubenzie never heard Middleton’s attack. Therefore, his force did not proceed, which angered Middleton. At this time, only 50-60 Métis were still fighting from their original force of 250-300. They only had 40 rifles, with the rest using double-barrelled shotguns. Some Métis were using nails and spent bullets for ammunition. Early that afternoon, the Field Force broke through the Métis’ frontline rifle pits. The Métis valiantly fought against their advance, but succumbed to the onslaught. The Canadian soldiers bayoneted some Métis. About 25 soldiers that were being held captive by the Métis were then released. At this point, with the conclusion of the fighting, the Métis women, children and Elders emerged their hiding places. They had dug caves along the riverbank, using trees, brush and earth for covering. They hid in these caves – which varied from 10 (3.045 metres) to 20 (6.1 metres) feet in length, to 5 (1.524 metres) to 6 (1.8 metres) in width to 4 (1.22 metres) to 5 feet in depth – for the entire battle. At dusk on May 12, Middleton had another zareba built. This one was positioned northeast of Xavier Letendre dit Batoche’s house, as a precautionary measure against any additional fighting. However, no more fighting occurred at Batoche. The Métis aspect of the 1885 Resistance had concluded. Prosecuting the Métis The rebellion had not been a concerted effort by all groups in the North-West. Even most Métis communities stayed out of the fighting. The people of the South Branch communities of the Saskatchewan River valley, centered at Batoche, had been the principal combatants. The Plains Cree of Big Bear's band had participated, but the neighbouring Woods Cree had not. Some Cree from the Batoche area fought with the Métis, as did Dakota warriors from a reserve from south of present-day Saskatoon. The Blackfoot had remained neutral, the Blood refusing to abandon their traditional animosity towards the Cree. Meanwhile, almost every settler had rallied to the government cause, despite the fact that their vocal anti-government agitation before the shooting started had helped to create the environment that made the rebellion possible. As the government soldiers left the West, Louis Riel's trial for high treason began at Regina. Riel demanded a political trial. His lawyers failed in their attempt to convince the jury that Riel's religious and political delusions made him unaware of the nature of his acts — largely because Riel was so eloquent in his address to the jury on 31 July. The law provided no alternative to the death penalty, and on 18 September Riel was sentenced to be hanged. The government arrested many people on the lesser charge of treason-felony. W.H. Jackson, Riel's personal secretary, was acquitted by reason of insanity. Most of the provisional government council pleaded guilty and received sentences ranging from conditional discharges to seven years in prison. Chiefs Poundmaker and Big Bear were tried and sentenced to three years in jail. Several other Aboriginals from Batoche, Frog Lake and Battleford were sentenced to various terms after treason-felony convictions. Dakota chief White Cap was the only major Aboriginal political leader acquitted of treason-felony. Eleven Aboriginal warriors were convicted of murder as a result of the Frog Lake "massacre" and other killings carried out during the rebellion. Hanging of Riel Riel's execution was postponed three times: twice to allow appeals to higher courts, then for a fuller medical examination of his alleged insanity. The appeals failed and the medical commission report was ambiguous. The federal government could have commuted the death sentence, but the decision to let the law take its course was purely political. Riel was hanged at Regina on 16 November 1885. French Canadians had supported the campaign to suppress the rebellion, but there was widespread outrage in Québec over Riel's execution. Wilfrid Laurier's passionate denunciation of the government's action was a major step forward in his political career. On 27 November, six Cree and two Assiniboine warriors, including Frog Lake war chief Wandering Spirit, were hanged at Battleford. Three other convicted murderers had their sentences commuted. All the rebels sentenced to jail were released early. Gabriel Dumont, among others, eventually returned from the US under the terms of a general amnesty. The rebellion had profound effects on Western Canada. It was the climax of the federal government's efforts to control the Aboriginal communities as well as the settler population of the West. Aboriginal persons who had thought themselves oppressed after the treaties of the 1870s became subjugated and administered people. The most vocal members of the Métis leadership had either fled to Montana or were in jail. It took the Aboriginal peoples and communities of Western Canada many decades to recover politically and emotionally from the defeat of 1885. Life after 1885 After the 1885 Resistance, the vast influx of non-Aboriginal settlers and the failure of the Scrip system resulted in disruption of the Métis’ traditional lifestyles. From 1885 to 1930, the Métis had difficulty adapting to the rapidly changing way of life in the Prairie West. Throughout the nineteenth century, the Métis used a mixed economy that included harvesting seasonal flora (plant) and fauna (animal) resources, supplemented with farming and wage labour. After 1885, however, the Métis began to rely heavily on low paying seasonal jobs to support themselves. Many ended up living in poverty. Immediately following the conclusion of the Resistance, many Batoche Métis (and elsewhere) had great difficulty making a living. Since spring crops had not been planted at the time of the 1885 Resistance, many families ran out of food the following winter. Moreover, others had their homes destroyed and their property looted, which resulted in years of trying to obtain compensation from the federal government. Some men tried to obtain freighting work to make ends meet; however, contracts were low paying and were becoming scarce because of the increasing use of steamers and the railway to haul goods. In addition, merchants were reluctant to establish or even reestablish stores in the Batoche area after the 1885 Resistance. This reduced opportunities for freighting contracts and other employment, which further depressed the local Métis economy. Lack of viable employment opportunities soon became a debilitating problem for Métis trying to support their families. As a result, some families lived in a deplorable state. In 1888, Alexander Cardinal’s eight-member family lived in a house approximately three metres square, which was almost devoid of furniture, bedding, and food. The North West Mounted Police distributed flour and beef or bacon to starving families. Government officials gave unemployed people provisions in exchange for hauling and cutting wood, or doing handy work around police barracks. Many Métis soon needed help from the government to acquire food and clothing. Some were able to feed their families by selling their Scrip to speculators. However, doing this resulted in the loss of their lands. Even when the Métis were able to obtain seasonal work or plant crops, times were still difficult. In the later nineteenth century, crop failures continued to plague farmers along the South Saskatchewan River. In some regions, the conditions were so bad that Métis families were forced to kill their cattle for food – a desperate move for people who owned so few animals. Eventually, some families abandoned their farms or sold all their possessions to cover their debts. Other Métis were landless and squatted on the approaches of Crown Land and thus became known as the “Road Allowance People”. In addition, because many Métis did not own property, and therefore did not pay property taxes, they could not send their children to school. As a result, three generations of Métis were unable to receive a basic education. The Métis who squatted on road allowances around Batoche had a much lower standard of living than nearby Euro-Canadians and Europeans. This poverty occurred well into the mid-twentieth century. As hunting and fishing regulations increased and government work projects failed, more and more people turned to government aid or “relief’ to support themselves. The Métis’ poverty bred hopelessness and, for some, a lack of ambition. Having to live on the outskirts of a settlement in run-down housing without meaningful employment was a great blow to Métis’ self-respect. During this period, 1885-1930, many denied their Métis heritage and became assimilated into the Euro-Canadian mainstream in order to escape negative stereotypes and continuing economic hardship. Buffalo Hunt: The Métis of the Great Plains were buffalo hunters. Due to the nature of the Buffalo, many Métis became nomadic, following the buffalo, as many of their livelihoods was dependent on the hunt. The Buffalo hunt usually took place twice a year, once in the spring and once in the fall. They were large gatherings, sometimes having over 1000 people and carts for a single expedition. Men, women and children all participated in the Buffalo Hunt. Men were responsible for hunting the animals, while women and children were responsible for the butchering of the animal and preparing the gifts received from the animal. The Métis did not drive the buffalo off cliffs or into enclosures like their Cree ancestors. Rather, rather they used horses and firearms. By creating a stampede, the hunters could select the animals they wanted to kill, firing at close range off the back of their galloping horse. The hunt was not only a commercial activity, it was also a social occasion. As many as 1,600 Métis people would gather at Pembina, on the Red River, and elect a provisional government. This was the beginning of Métis self-government. The elected Leaders would lay out procedures of the hunt and every detail planned out. Rules were created, which were known as the Rules of the Prairies. The following rules were made for the 1840 hunt. 1. No buffalo to be run on the Sabbath-Day. 2. 3. 4. 5. No party to fork off, lag behind, or go before, without permission. No person or party to run buffalo before the general order. Every captain with his men, in turn, to patrol the camp, and keep guard. For the first trespass against these laws, the offender to have his saddle and bridle cut up. 6. For the second offence, the coat to be taken off the offender's back, and be cut up. 7. For the third offence, the offender to be flogged. 8. Any person convicted of theft, even to the value of a sinew, to be brought to the middle of the camp, and the crier to call out his or her name three times, adding the word "Thief", at each time. Every part of the Buffalo was used, nothing went to waste: Rawhide: containers, shields, buckets, moccasins, ropes, saddles, blankets, snowshoes Buckskin: cradles, moccasins, robes, shirts, leggings, dresses, bags, tipis Hair: headdresses, ornaments, moccasins, stuffing, amulets Skull: rituals Horns: arrows, spoons, ladles Bones: tools, pipes, knives, arrowheads, shovels, splints, clubs Meat: pemmican, jerky, soup Fat: soap, cooking, medicines Métis Organizations (information/political groups/cultural and other resources, etc.): BC Métis Federation: (cultural and other resources) Website: www.bcmetis.com Phone: 604-638-7220 Métis Nation BC (Métis registration, cultural and other resources) Website: www.mnbc.ca Phone: 604-557-5851 or 1-800-557-5851 Métis Community Associations [Métis cultural gatherings (sharing culture, meals, traditions, etc.)]: REGION 1 – VANCOUVER ISLAND Alberni Clayquot Métis Association Cowichan Valley Métis Association Métis Nation of Greater Victoria President: Judy Black President: Brian LaRose President: Victoria Pruden 4936 Argyle Street 60 Queens Road 231 Regina Avenue Port Alberni, BC V9Y 1V7 Duncan, BC V9L 2W4 Victoria, BC V8Z 1J6 Phone: (250) 720-6010 Phone: (250) 746-6146 Phone: (250) 380-6070 Fax: n/a Fax: (250) 597-4766 Fax: (250) 380-6075 cvmn@shaw.ca mngv@telus.net http://mngv.ca/ Mid-Island Métis Nation MIKI’SIW Métis Association North Island Métis Nation President: Joy Bremner President: Bryce Mercredi President: Michael Dumont 218-285 Prideaux Street PO Box 3282 #123A - 740 Robron Road Nanaimo, BC V9R 2N2 Courtney, BC V9N 5N4 Campbell River, BC V9W 6J7 Phone: (250) 740-0223 Phone: (250) 339-5843 Phone: (250) 287-7417 Fax: (250) 740-0243 Fax: n/a Fax: n/a office.mimn@telus.net brycegail.mercredi24@gmail.com nimetis88@gmail.com www.midislandmetisnation.weebly.com www.comoxvalleymetis.com www.northislandmetisnation.webs.com North Saanich Michif Society Powell River Métis Society President: Richard Lucier-larson President: Russell Brewer 217-2433 Malaview Avenue 6919 Hammond Street Sidney, BC V8L 4G4 Powell River, BC V8A 1R3 Phone: (778) 426-4117 Phone: (250) 485-7317 Fax: n/a Fax: n/a abmichif@gmail.com prmetis@shaw.ca http://prmetis.ca REGION 2 – LOWER MAINLAND Chilliwack Métis Association Fraser Valley Métis Association North Fraser Métis Association President: Bill Foy President: Dawn Johnson President: Paul Dufault PO Box 2037 PO Box 8000, #321 - 33771 George 180-8780 Blundell Road Sardis, BC V2R 1A5 Ferguson Way PO Box 27044 Phone: (604) 858-3106 Abbotsford, BC V2S 6H1 Richmond, BC V6Y 3Y0 Fax: (604) 858-3106 Phone: (604) 996-7686 Phone & Fax: n/a cmapresident@hotmail.com Fax: n/a Paul.NFMA@gmail.com www.chilliwackmetisassociation.com fraservalleymetisassociation@gmail.com www.fvma.ca Nova Métis Heritage Association Vancouver Métis Association Vancouver Métis Cultural Society Presidents: Ken J. Fisher President: June Scudeler President: Russ Roy 10586 King George Way 718-744 West Hastings Street PO Box 1658 Surrey, BC V3T 2W4 Vancouver, BC V6C 1A5 Squamish, BC V8B 0B2 Phone: (604) 634-0119 Phone: (604) 682-2933 Phone: (604) 892-7947 Fax: n/a Fax: n/a Fax: n/a novametis@shaw.ca office@vancouvermetis.com secretary@vmcs.ca or http://novametisnewslink.ca http://vancouvermetis.com/ rrenterprises@shaw.ca www.vmcs.ca Waceya Métis Society Golden Ears Métis Society President: Shelby Desjarlais President: Sherri Thompson #203-2780 Ware Street PO Box 21103 Maple Ridge Square RPO Abbotsford, BC V2S 2M3 Maple Ridge, BC V2X 1P7 Phone: (604) 897-5783 Phone: n/a Fax: n/a goldenearsmetissociety@hotmail.com Waceyapresident@gmail.com REGION 3 – THOMPSON/OKANAGAN Boundary Local Métis Association Kelowna Métis Association Ashcroft & District Métis Association President: Greg Sterling President: Greg Mazur President: Bev Hodgson PO Box 1215 201-2949 Pandosy Street PO Box 641 Grand Forks, BC V0H 1H0 Kelowna, BC V1Y 1W1 Ashcroft, BC V1K 1A0 Phone: (250) 442-5848 Phone: (250) 868-0351 (ext. 107) Phone: (250) 457-7188 Fax: n/a Fax: n/a Fax: n/a gester2007@hotmail.com kelownametis@hotmail.com bev-hodgson@hotmail.com Salmon Arm Métis Association South Okanagan Similkameen Métis Two Rivers Métis Society President: Joan Wright Association President: Melanie Allard #19 – 451 Shuswap Street S.W. President: Marlene Cox-Bishop PO Box 25036 Salmon Arm, BC V1E 4H9 RR#1 Site 30C Comp 7 Kamloops, BC V2B 3L0 Phone: (250) 832-4800 Kaleden, BC V0H 1K0 Phone: n/a Fax: n/a Phone: (250) 473-7343 tworiversmetissociety@gmail. com joan_hope@hotmail.com Fax: n/a codfish13@hotmail.ca www.sosma.ca Vernon District Métis Association Nicola Valley & District Métis President: Vince Van Wieringen Association #005 3402 27th Avenue President: Norbert Grenier Vernon, BC V1T 1S1 nvdmetis@hotmail.com Phone: (778) 475-0823 Fax: n/a vdmametis@gmail.com http://vdmametis.com REGION 4 – KOOTENAYS Rocky Mountain Métis Association - Elkford Metis Assocation – Elk Valley Métis Nation Columbia River Society Cranbrook President: Jean Sulzer President: Kelly Mason President: Marlin Ratch Phone: (250) 423-3904 PO Box 4041 Phone: (250) 426-9654 Fax: (250) 423-7417 Golden, BC V0A 1H0 rockymtnmetis@gmail.com gsulzer@telus.net Phone: (250) 272-0009 Fax: n/a president.mncolumbiariver@gmail.com Kootenay South Métis Society Nelson & Area Métis Association President: Myrtle Servatius President; Bob Adams 2206 Topping Street 1223 Selby Street Trail, BC V1R 4G5 Nelson, BC V1L 2W4 Phone: (250) 368-8561 Phone: (250) 505-7565 Fax: (250) 364-2246 badams@nelson.ca smyrt@hotmail.com REGION 5 – NORTH CENTRAL Cariboo Chilcotin Métis Association New Caledonia Métis Association North Cariboo Métis Association President: LauraLee Marshall President: Alan Howell President: Tony Goulet 830 Oliver Street 360 Stuart Drive A-688 Doherty Drive Williams Lake, BC V2G 1L6 PO Box 685 Quesnel, BC V2J 1B9 Phone: (250) 392-4428 Fort St. James, BC V0J 1P0 Phone: (250) 992-9722 Fax: n/a Phone: (250) 996-8624 Fax: (250) 992-9721 ccma1@telus.net Fax: (250) 996-8627 ncma1@shaw.ca http://ccmawl.org colonypt@telus.net Prince George Métis Community Association President: Ray Hourie Suite 101-1224 Houston Lane Prince George, BC V2L 5G2 Phone: 250-552-4368 rhourie55@gmail.com http://www.pgmca.ca/home.html REGION 6 – NORTHWEST Northwest BC Métis Association Tri-River Métis Association President: Sandra Conolon President: Kim Hodgson (Interim) #306-4536 Park Avenue PO Box 4648 Terrace, BC V8G 1V4 Smithers, BC V0J 2N0 Phone: (250) 638-1199 Phone: (250) 876-8736 nwbcma@yahoo.ca tri-river@hotmail.com REGION 7 – NORTHEAST Fort Nelson Métis Society Fort St. John Métis Society Kelly Lake Métis Settlement Soc. President: Sylvia Wiebe President: Arlene Lylyk President: Lyle Letendre PO Box 1302 10011-100th Avenue PO Box 54 Fort Nelson, BC V0C 1R0 Fort St. John, BC V1J 1Y7 Tomslake, BC V0C 2L0 Phone: n/a Phone: (250) 785-1541 Phone: n/a Fax: n/a Fax: (250) 785-1883 Fax: n/a Fortnelsonmetissociety@hotmail.com fsjmetis@telus.net Moccasin Flat’s Métis Society North East Métis Association President: Darlene Campbell President: Sadie Lukan PO Box 698 1028-102nd Avenue Chetwynd, BC V0C 1J0 Dawson Creek, BC V1G 2B8 Phone: (250) 401-7296 Phone: (250) 782-2710 Fax: (250) 788-2375 Fax: (250) 782-8411 moccasinflatsmetis@gmail.com NEMA_2013_@outlook.com mamway@telus.net Aboriginal children : the healing power of cultural identity Every day, 10 to 20 toddlers and preschool children gather at the Katl'odeeche First Nation Children's Centre on the Hay River Dene Reserve, Northwest Territories. They are learning South Slavey, the language originally spoken on the reserve. They make crafts and sing songs based on legends and traditional life. They learn about local ceremonies and take part in community events. Culture and language are interwoven into every activity. Elaine Rene-Tambour, coordinator of the centre, has been working in child care for 35 years. She says she's convinced that the centre is making a difference to the children involved. "The children are excited and proud to be speaking South Slavey and learning about their culture." The Katl'odeeche Centre is part of a larger movement in Aboriginal communities across the country. Child development experts know that children with positive self-identity are more likely to grow up healthy and Aboriginal leaders have believed this for some time. What's more, they believe that raising children with a strong sense of cultural identity is key to healing the wounds in their communities – and to the survival of their culture. A sense of identity equals a sense of belonging We are constantly developing our identity, from birth to the end of our lives. We build it based on our relationships to relatives, friends, community, geography, language and other social factors. Identity plays a key role in healthy child development. When a child feels a sense of belonging to family, community and peers he or she is better able to deal with adversity. The importance of identity is particularly true for Aboriginal children's healthy development since community and belonging are such important parts of their cultures' belief systems. In recent years, Aboriginal leaders have been striving to enhance children's sense of belonging. Some have called this a circle of connectedness. The circle is a sacred symbol in all Aboriginal cultures. An emblem of wholeness, unity and infinity, it represents the cycles of life and the meaning of the universe. The circle of connectedness sees the child at the centre, surrounded by his or her parents, who are in turn surrounded by their community. The stakes are high Research in child development is clear that children's success in school, work and life is linked to their early years. Currently 38 per cent of Aboriginal people are children under the age of 15. This is proportionally twice as high as the rest of the Canadian population. Since the overall Aboriginal population is much younger than the overall Canadian population, the healthy development of Aboriginal children is especially crucial to the future of their communities. Yet, Aboriginal children often face daunting challenges to healthy child development. They are at a higher risk of living in poverty than other children in Canada. First Nations children suffer from high rates of diabetes and obesity. Inuit children are affected by environmental problems that are contaminating traditional food sources and drinking water. Some Aboriginal children are disadvantaged from birth as a result of Fetal Alcohol Spectrum Disorder. Often they face discrimination in their schools and other community services. Many Aboriginal communities believe that they can overcome these challenges by fostering a sense of cultural identity in their children. Restoring identity Given that identity is such an important aspect of Aboriginal culture, it's no wonder that certain historical events have been so devastating. From the turn of the century until the mid-1970s, tens of thousands of Aboriginal children were moved far from their families to residential schools. The aim of the schools was to educate and assimilate the children, but the results were disastrous. The stories of emotional and physical abuse are well documented but there were also other types of damage. Children were forbidden to speak their traditional languages or to practice traditional customs. They were made to feel that their way of life was "primitive" or "sinful." For many, the most vivid lessons they learned were disdain for their peoples' way of life, and disconnectedness from their communities. Another unfortunate legacy of the residential schools is that their students later became parents without having role models for traditional child-rearing.The wounds from this experience are still raw – currently close to 86,000 people still living once attended these schools. Then, between the 1960s and 1980s, high numbers of Aboriginal children were "scooped" from their homes and placed in foster homes or adopted out. Usually they were placed with nonAboriginal families and lost all ties with their natural families. The intention was to give the children the chance to grow up in more "advantaged" homes, however, many adoptees have said that they felt a great sense of lost identity from the experience. Aboriginal solutions for Aboriginal children The key to fostering identity is to have Aboriginal communities develop solutions that they know will work best for their children. Some communities have set up parent circles where parents can gather to share experiences and learn from each other. Others have volunteers who visit the homes of new parents to give them advice and support. Successful programs that serve Aboriginal families focus on the parents' strengths rather than their weaknesses. A program run by the Métis Nation of Ontario supports Aboriginal parents by matching them up with other parents in the community. The Lay Home Visitors program brings people from the communities who have parenting experience into the homes of families with young children. The home visitors are trained in supporting families and promoting child development. They work with families to build on their strengths, develop their parenting skills and help them connect to community resources. Aboriginal leaders also see an important role for child care programs in fostering cultural identity in young children. The Assembly of First Nations has stated that Aboriginal child care services that "reflect First Nations beliefs and values, [will] restore our children to their rightful place and, in doing so, restore our communities to a place of power and self sufficiency." And, according to an Inuit Early Childhood Development Issues Discussion Paper, Inuit early childhood development needs to take place in an environment where "…The Inuk child has a positive self image, has a strong foundation in Inuit culture [and] language and feels pride in Inuit ways." The Hopedale Language Nest in northern Labrador is one of several 'language nest' programs in Canada. The concept of language nests originated with the Maori in New Zealand as a program that immerses young children in their culture and language within a nurturing environment that includes the concept of extended family, and encourages parents to revive the use of the language at home. The Hopedale program, operated in partnership with the Torngasok Cultural Centre, is targeted to infants from 3 to 24 months — a critical stage for developing language skills. The staff speak only Inuktitut to the children and offer a program of activities built around Inuit culture. The children are restoring pride and hope to their community by keeping a nearly– lost language alive. Child care programs can foster cultural identity by having Aboriginal child care practitioners as staff and by involving the community in creating their curriculum. First Nations communities in Meadow Lake, Saskatchewan have worked in partnership with the University of Victoria to develop a curriculum for teaching Aboriginal early childhood educators that combines current knowledge on 'best practice' overall with Aboriginal customs of childrearing. The curriculum is taught to Aboriginal students who are then encouraged to work in their communities with Aboriginal children. Elders play an important role At the Katl'odeeche First Nation Children's Centre, Elders play an important role in passing along beliefs and values. "One Elder comes to the centre and brings her sewing or beading. The children will climb up into her lap to watch or to be comforted. Some of them are learning to bead themselves. Another Elder who does yard work at the centre is a trapper. Sometimes he brings in the animals he has caught so that the children can see them and learn about them. We also have an Elder who comes to our centre to cook traditional meals," says Elaine Rene-Tambour. Rene-Tambour says that her community is proud of what the children in the centre have learned. "Everyone notices the difference in these children. At community feasts, they know the rules and etiquette of the drum. They are able to speak South Slavey with the Elders. Teachers at the school tell us that our children are calm and confident when they start school." Rene-Tambour says that she's seen first hand the difference that a strong sense of identity can make in a young child's life. "Language and culture are crucial. Children are hungry for it. They have to know who they are." Gifts from the Creator, hope for the future According to many Aboriginal belief systems, a child is a gift from the Creator. Today, Aboriginal people also believe that if children grow up with a sense of belonging, they can keep their cultures vital and restore their communities. As Shuswap Elder Mary Thomas has said, "We have been caring for our children since time immemorial. The teachings of our values, principles, and ways of being to the children and youth have ensured our existence as communities, nations, and peoples. The values of our people have ensured our existence. It is to the children that these values are passed. The children are our future and our survival." Whether you're a parent, caregiver or health practitioner, you can help foster a child's identity: Learn as much as you can about the specific culture of the child – its traditions, strengths and challenges. Aboriginal cultures are diverse (there are approximately 50 different Aboriginal cultural groups in Canada) and there is also diversity within each community. Try to balance the physical, mental, emotional and spiritual dimensions of the child. Support the child to learn and maintain his traditional language. Provide regular opportunities for her to take part in traditional activities. Fish, gather berries, prepare and eat traditional foods together. Provide regular opportunities for him to take part in community events. Attend ceremonial and ritual events. Encourage meaningful interaction with Elders from her community. Children can learn respect and wisdom from Elders. Support him to learn traditional stories and legends. Provide her with books, videos, traditional games, dance and music that reinforce her traditional, family and daily life. Speak frankly to him about discrimination. Network with other Aboriginal parents, colleagues and Elders to share experiences and ideas. Circle of Courage Framework Overview of the Circle of Courage: Main principles of the model based on the Medicine Wheel and developed by Larry Brendtro, Martin Brokenleg, and Van Bockern (1990). The model integrates Aboriginal philosophies of child rearing, the heritage of education and youth work, and contemporary resilience research. Four universal growth needs are identified in the foundations of the model: Belonging, Mastery, Independence, and Generosity. The ‘Spirit’ of each part of the model is explained. The table identifies characteristics of Belonging, Mastery, Independence, and Generosity when the circle becomes distorted, broken, and/or mended. Note: The model is inclusive for all people, of all ages, who live in community with others, not just educational sites. Circle of Courage Model Maslow’s theory of human needs suggests that a sense of belonging must be attained before selfesteem and self-actualization can be realized. As children are drawn into the circle in the Spirit of Belonging, a relationship is established which is based upon mutual trust and respect. This provides the motivation to live with “a minimum of friction and maximum of goodwill” (Brendtro et al., 1990). The ultimate test of this kinship is behavior. You really belong when you act like you belong! Spirit of Belonging Attached Loving Friendly Intimate Gregarious Trusting Distorted Spirit of Belonging Gang Loyalty Craves Affection Craves Acceptance Promiscuous Cult Vulnerable Overly Dependent Broken Spirit of Belonging Unattached Guarded Rejected Lonely Isolated Distrustful Mending a Broken Spirit Create a cohesive classroom environment where each child can feel like an important member. Give positive encouragement. Recognize individuality and creative talents. Make sure teacher/caregiver expectations are very clear so children understand classroom expectations. Be specific when reinforcing a child’s positive behavior. With discipline and behavior, focus on the deed and not the doer. Spirit of Mastery Native education strives to develop cognitive, physical, social and spiritual competence. This holistic view of learning recognizes that all students can learn and each student must be given the opportunity to demonstrate competence in all areas. Without opportunities for success, children will tend to express their frustration and lack of self-worth through inappropriate behaviors. Learning that is somehow connected to the everyday life of the child and the opportunities for sharing provide very powerful intrinsic motivators. In the Spirit of Mastery, success becomes “a possession of the many, not of the privileged few” (Brendtro et al., 1990). Spirit of Mastery Achiever Successful Creative Problem Solver Motivated Persistent Competent Distorted Spirit of Mastery Overachiever Arrogant Risk Seeker Cheater Workaholic Perseverative Delinquent Skill Broken Spirit of Mastery Non-achiever Failure Oriented Avoids Risks Fears Challenges Unmotivated Gives Up Easily Inadequate Mending a Broken Spirit Connect classroom experiences with the children’s personal lives. Make sure each child experiences success in something. Help children set realistic goals. Teach problem solving strategies. Teach children to solve problems through collaboration. Encourage taking on challenging tasks. Consider alternative ways of knowing when designing activities. Spirit of Independence Native child rearing philosophies place great emphasis on “guidance without interference” (Brendtro et al., 1990). Learning then becomes the responsibility of the child who can be held accountable through appropriate learning opportunities. Child empowerment is required to foster the belief that a child is in control of the learning process. This sense of autonomy is a powerful intrinsic motivator. In Native American culture the internal locus of control must be balanced by social controls. Children first need to be dependent, learning to respect and value the wisdom of “elders”. Modeling provides a basic framework, which can be adjusted by each child to adapt to his/her particular learning style and multiple intelligences. Spirit of Independence Autonomous Confident Responsible Inner Control Self-Discipline Leadership Distorted Spirit of Independence Dictatorial Reckless/Macho Sexual Prowess Manipulative Rebellious Defies Authority Broken Spirit of Independence Submissive Lacks Confidence Irresponsible Helplessness Undisciplined Easily Led Mending a Broken Spirit Model decision-making and assist children in developing their own framework. Give choices for activities to recognize multiple intelligence development. Involve children in participatory decision-making. Encourage children how to engage as learners. Help children develop internal controls—an inner self-discipline for student empowerment. Teach alternative behaviors to improve personal control. Model and teach personal responsibility. Let children face the consequences of their behavior. Spirit of Generosity The highest virtues in Native culture are generosity and unselfishness. Self-esteem and selfworth are greatly increased by learning to help others. There is a responsibility to consider the welfare of everyone in the community. In a classroom or community site, peer tutoring and cooperative learning groups allow children to share their talents with others. There is a feeling of pride and joy that is experienced by helping others. Without opportunities to share their talents, students cannot become caring, responsible adults. The help given must be genuine and not equated with personal gain. Children should be encouraged to get involved in the community, and school, through a variety of service projects. Spirit of Generosity Altruistic Caring Sharing Loyal Empathic Pro-social Supportive Distorted Spirit of Generosity Noblesse Oblige Over involved Plays Martyr Co-dependency Over involvement Servitude Bondage Broken Spirit of Generosity Selfish Affectionless Narcissistic Disloyal Hardened Anti-social Exploitative Mending a Broken Spirit Foster cooperative interpersonal relationships. Encourage child to be a good listener and a good communicator. Encourage children to express their opinions. Understand that children may express themselves in ways that may help or hurt themselves or others. Reference: Brendtro, L., Brokenleg, M., & Van Bockern, S. (1990). Reclaiming youth at risk: Our hope for the future. New Jersey: National Educational Services. Aboriginal Skills Employment & Training Services (ASETS) ASETS receives funds provided by Human Resources & Skills Development Canada (HRSDC) to provide training and employment opportunities to Aboriginal people. ASETS proactively negotiates and provides access to and distributes financial resources related to Aboriginal Human Resource Development, and advocates the enlargement and enrichment of Aboriginal Employment. The objective of the ASETS agreement is to: 1. Increase Aboriginal participation in the Canadian Labour Market. 2. Strengthen and facilitate flexible programming that meets the unique and varied needs of Aboriginal people and employers. 3. Provide employers with skilled workers. Applicants please contact your appropriate Métis Employment & Training Program office in the region you reside. Minister Clara Morin-Dal Col MINISTER OF EMPLOYMENT & TRAINING (ASETS) Cell: (778) 679-7543 cmorin-dalcol@mnbc.ca Arlene Lambert, CGA ACTING DIRECTOR FOR EMPLOYMENT & TRAINING (ASETS) Toll Free: 1-800-940-1150 Phone: 604-557-5851 Fax: 604-557-2024 30691 Simpson Road, Abbotsford, BC V2T 6C7 alambert@mnbc.ca Tammy Tait PROGRAM COORDINATOR - VANCOUVER ISLAND & POWELL RIVER Toll Free: 1-888-632-9450 Phone: (250) 753-6271 Fax: (250) 753-5856 103 - 335 Wesley Street, Nanaimo, BC V9R 2T5 ttait@mnbc.ca George Durocher CLIENT SUPPORT WORKER - VANCOUVER ISLAND Toll Free: 1.888.632.9450 Phone: 250.753.6271 Fax: 250.753.5856 103 - 335 Wesley Street, Nanaimo, BC V9R 2T5 gdurocher@mnbc.ca Gayle Sayese PROGRAM COORDINATOR - LOWER MAINLAND Phone: 778-395-0385 Ext:1410 Fax: 604.581.0944 10757 138Street Surrey, BC V3T 4K8 gayle@mnbc.ca Tina Marrale CLIENT SUPPORT WORKER - LOWER MAINLAND Phone: 778-395-0385 Fax: 604-581-0944 10757 138 Street Surrey, BC V3T 4K8 tmarrale@mnbc.ca Kimberly Daniels OFFICE CLERK - LOWER MAINLAND Phone: 778-395-0385 Fax: 604-581-0944 10757 138 Street Surrey, BC V3T 4K8 kdaniels@mnbc.ca Chasity Myhre PROGRAM COORDINATOR - THOMPSON/OKANAGAN Phone: 250.376.9263 Fax: 250.376.9235 Toll Free: 1.855.376.9263 # 13 - 1800 Tranquille Rd Kamloops, BC V2B 3L9 cmyhre@mnbc.ca Terrie LaHue-Miller CLIENT SUPPORT WORKER - KAMLOOPS Toll Free: 1.855.376.9263 Phone: 250.376.9263 Fax: 250.376.9235 # 13 - 1800 Tranquille Rd Kamloops, BC V2B 3L9 tlahuemiller@mnbc.ca Erinn Willoughby PROGRAM COORDINATOR - KOOTENAYS Toll Free: 1.888.417.3306 Phone: 250.417.3305 Fax: 250.417.3626 #240-1113 Baker Street , Crabrook, BC V1C 1A7 ewilloughby@mnbc.ca Jacqui Whitesel CLIENT SUPPORT WORKER - KOOTENAYS Toll Free: 1.888.417.3306 Phone: 250.417.3305 Fax: 250.417.3626 #240-1113 Baker Street, Cranbrook BC V1C 1A7 jwhitesel@mnbc.ca Karen Erickson PROGRAM COORDINATOR - NORTH CENTRAL Toll Free: 1.877.561.2754 Phone: 250.561.2754 Fax: 250.561.2790 #200-513 Ahbau Street Prince George, V2M 3R8 kerickson@mnbc.ca Doreen Spence CLIENT SUPPORT WORKER - NORTH CENTRAL Toll Free: 1.877.561.2754 Phone: 250.561.2754 Fax: 250.561.2790 #200-513 Ahbau Street Prince George, V2M 3R8 dspence@mnbc.ca Darcie Petuh PROGRAM COORDINATOR - NORTHWEST REGION Toll Free: 1.877.638.4776 Phone: 250.615.0035 Fax: 250.615.0036 Suite 304-4546 Park Avenue, Terrace B.C. V8G 1V4 dpetuh@mnbc.ca Brianna Gibson ACTING CLIENT SUPPORT WORKER - NORTHWEST Toll Free 1.877.638.4776 Phone 1.250.615.0035 Fax 1.250.615.0036 Suite 304-4546 Park Avenue, Terrace B.C. V8G 1V4 bgibson@mnbc.ca Linda Dufresne PROGRAM COORDINATOR - NORTHEAST Toll Free: 1.888.700.1957 Phone: 250.787.1957 Fax: 250.787.1939 10021 - 100 Street Fort St John, BC V1J 3Y5 ldufresne@mnbc.ca Rhonda Hein CLIENT SUPPORT WORKER - NORTHEAST Toll Free: 1.888.700.1957 Phone: 250.787.1957 Fax: 250.787.1939 10021 - 100 Street Fort St John, BC V1J 3Y5 rhein@mnbc.ca Métis History, Traditions and Cultural Information BC Métis Success Stories This Ministry of Children and Family Development (MCFD) site offers an overview of the Métis Nation Relationship Accord, as well as highlighting various programs addressing Métis economic and social advancement. The site also offers personal testimonials of Métis youth whom have participated in, and benefited from recent programs. http://www.newrelationship.gov.bc.ca/success_stories/metis.html Circle of Courage Developed by Island Métis Family Services, the Circle of Courage encompasses key traditional values including: Belonging, Mastery, Independence, and Generosity. http://www.metis.ca/index.php/metisservices/circle-of-courage Congress of Aboriginal Peoples – Declaration of Rights Outlining the call for an acknowledgement of Rights, this document provides information on The Declaration of Métis and Indian Rights of 1979. The website provides overviews on numerous key issues concerning the Rights of Aboriginal People including: Right to Self-Determination, All Native people must be included processes surrounding changes to the Constitution of Canada, Right to Guaranteed Representation, Right to the Land, Right to Cultural Preservation, and Right to Educate Our Children http://www.abo-peoples.org/Features/Declaration/dec.html Heritage and Legacy of the Métis People This link calls attention to many of the legacies Métis people have had in influencing the cultural and historical identity of Canada. The paper also itemizes the efforts of Métis during various overseas military expeditions. http://www.scribd.com/doc/30862141/Heritage-and-Legacy-of-the-Metis-People History of the Canadian Métis This document offers an overview of the history of the Métis people in Canada. It addresses issues surrounding identity and origin, a historic perspective on the Métis movement, as well as examining the displacement of the Métis and a growing diaspora in Western Canada. http://dspace.ucalgary.ca/bitstream/1880/44195/1/f05.pdf Hudson Bay Company Trading System This document provides a background to the Hudson Bay Fur Trade in relation to the formation and development of the Métis culture. The document further examines the importance of the First Nations people to the survival of the fur traders, as well as the fostering of the birth of the Métis people. http://www.metismuseum.ca/resource.php/00731 Kelly Lake, British Columbia Métis This document discusses the formation of the Métis identity in North Eastern British Columbia. The paper examines the development of the Kelly Lake Métis settlement, as well as the history surrounding the fur trade in the region. http://www.metismuseum.ca/resource.php/01274 Métis Cookbook: A Guide to Healthy Living This document offers insight into the very important role food plays in our lives and in bringing us together as families and communities. Provided within this resources is basic information about Métis health, history and cooking as well as numerous recipes http://www.metisyouthexpressions.ca/documents/Cookbook_SecondEdition.pdf Métis Bison Hunting This document discusses the importance and prevalence of bison hunting as a traditional Métis activity. It progresses to examine the role of bison hunting as related to the “migration” of Métis communities. In addition the document provides an overview of the importance of the bison hunt in early Métis cultural development in terms of traditions and the role of community. http://www.metismuseum.ca/resource.php/00716 Métis Colouring Book This fun link provides some colouring activities for children. The booklet introduces some Métis culturally identifiable artifacts. http://www.metis.ca/index.php/colouring-book Métis Communities in Western Canada This article discusses a diverse group of Métis communities in Western Canada. Many of the communities, which exist in Western Canada have been founded by the Métis. These communities are very diverse in terms of economic development and cultural orientation, which is a testament to the diversity of Métis experience. The location, history, habitat, trading systems, transportation methods, food, religion, clothing, education and social life of these Métis communities is also discussed. http://www.metismuseum.ca/resource.php/00722 Métis Death Rituals and Ceremonies This short overview provides information on Historic Métis Customs in the context of Death Rituals and Ceremonies. It provides basic information on the traditional ceremonies, and rituals. http://www.metismuseum.ca/resource.php/11728 Métis Educational Life Providing an introduction to traditional Métis Educational Life, this document examines the structure of traditional Métis education. This paper also delves into the role of education as related to the fur trade, as well as examining the residential school system in relation to Métis children. http://www.metismuseum.ca/resource.php/00723 Métis Family Life An examination of the importance and structure of Métis Family Life is presented within this document. It provides detailed information on kinship ties, family structures, traditional Métis weddings as well as various other important aspects of Métis culture. http://www.metismuseum.ca/resource.php/01262 Métis Food and Diet This document provides a brief discussion on traditional Métis food and diet. It also provides a link to further information on the subject. http://www.metismuseum.ca/resource.php/00746 Métis Fur Trade Employees, Free Traders, Guides and Scouts This article provides the reader with an overview of many of the traditional occupations of Métis men in the nineteenth century. http://www.metismuseum.ca/resource.php/00713 Métis History and Experience and Residential Schools in Canada This extensive document provides an examination of the experiences of Métis people during the Residential School era of Canadian history. http://www.ahf.ca/downloads/metiseweb.pdf Métis Homeland: Its Settlements and Communities Examining the Right to the Land as well as Harvesting Rights, this paper provides an overview of Métis settlements in Western Canada. http://www.scribd.com/doc/26282327/Metis-Settlements-and-Communities Métis Identity The important issue of “What it means to be Métis” is thoroughly examined within this document. The document offers insight into how modern-day Métis self-identify, as well as an historical perspective of how other groups have interacted with, and identified Métis people. http://www.metismuseum.ca/resource.php/00726 Métis Seasonal Cycles This document presents information on traditional Métis food harvesting and foraging techniques. The paper further examines traditional food and harvesting activities as they varied across the seasons. http://www.metismuseum.ca/resource.php/00742 Métis Socialization and Entertainment Providing an overview of traditional activities including dance, fiddling, games and sports, this document highlights various integral components of Métis culture and tradition. http://www.metismuseum.ca/resource.php/00724 Métis Spiritualism Extensive in its examination, this document offers insight into an array of cultural aspects and traditional belief systems. The examination within the document covers numerous interesting and key aspects including: the influence of First Nations belief systems on Métis spiritualism, the concepts of interconnectedness, communalism and egalitarianism in Métis culture, as well as addressing spiritual medicine and healing http://www.metismuseum.ca/resource.php/00727 Métis Trappers and Hide Working This article discusses how the Métis have always been adept trappers and how in the past, the Métis had been more reliant on trapping than currently. http://www.metismuseum.ca/resource.php/00748 Overview of the Sash As one of, if not the most recognizable symbolic aspect of Métis society, the importance and significance of the Sash to the Métis and other communities is presented within this document. http://www.virtualmuseum.ca/Exhibitions/Batoche/docs/proof_en_the_sash.pdf Red River Cart Discussions on the enduring Métis symbol of the Red River Cart are presented within this document. The paper examines the importance and significance of the Red River Cart in the early history of the Métis people. http://www.metismuseum.ca/resource.php/07192 Traditional Métis Clothing This article discusses traditional Métis clothing including various aspects of Métis material culture, particularly the flower beadwork motif. http://www.metismuseum.ca/resource.php/00745 Traditional Métis Housing and Shelter Various Métis housing structures from tipis and wigwams, winter houses, sod houses, Road Allowance houses to modern houses are presented in this article. The various materials used to build these types of houses are also discussed. http://www.metismuseum.ca/resource.php/00720 Traditional Métis Medicines and Remedies Various aspects of traditional Métis healing practices and medicines are discussed in this article, as well as how to make and apply Métis medicines. http://www.metismuseum.ca/resource.php/00721 Traditional Métis Transportation This resource provides information about various forms of transportation developed and used by the Métis. These were used both on land and water and included canoes, Red River carts, York boats, snowshoes, dogs, and horses. http://www.metismuseum.ca/resource.php/00728 What it is to be a Métis This document provides first-hand testimonials of life stories of Métis Elders. The discussions meander through topics on early and home life to a question and answer interview format that covers a wide range of topics. http://www.ubc.ca/okanagan/ccgs/__shared/assets/What_it_is_to_be_a_Metis11265.pdf Wolf Willow: Decorative Art This article describes the traditional use of Wolf Willow by Métis artisans as well as medicine people. http://www.metismuseum.ca/resource.php/11389 Women of the Métis Nation This resource examines the importance of Métis women within their society. It also examines the role of Métis women in the revitalization of Métis culture. http://www.laa.gov.nl.ca/laa/naws/pdf/WMNTraditionalKnowledgePaper.pdf