Our ancestors would be proud of how far we have come and hopeful for our future

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By Brenda Ingersoll

A fire prayerfully built in an open meadow to the sounds of drumming and singing. The smell of sacred medicines permeating the air as powerful teachers chant in unison calling on the ancestors to come and see how far their great-grandchildren have traveled. And of how we have tried to honour their sacrifices and their memory.

If this were possible, we would tell our ancestors that our warriors no longer use the bow but now fight battles in the highest courts in the land, of our right to vote in 1960, the reversal (through the controversial Bill C-31) of Indian Act legislation that estranged our families, and of recent Supreme Court rulings that begin to recognize our constitutionally protected rights. We could explain what a Native Secretariat is and what the term ‘Crown’s duty to consult’ means for our people and about Residential Schools Dispute Resolution, i.e. reparations for those who were forced to attend residential schools and suffered abuse.
Our ancestors would be amazed to learn of the opportunities that exist today for our people through the use of modern technology and they would also learn of education and awareness strategies launched by provincial Police and the RCMP Canada wide, to better relations with First Nation communities.

That the former Prime Minister of Canada, Paul Martin was the first prime minister to be smudged by an Elder before being sworn in. As well, First Nations have presented their concerns at the United Nations in Geneva and will this year be hosting the United Nations Indigenous People’s Counsel at Samson First Nation, in Alberta. It is the first time this meeting will be held outside of New York City. All of these amazing strides for First Nations in Canada are the result of education, access to technology, globalization and hard work. Every inch of ground was gained through the literal blood and sacrifice of our people.

The residential schools nearly destroyed our language and culture. They taught fear, abuse and shame that resulted in alcoholism and loss of cultural identity for many. The average life span of First Nation males in 1975 was 46 years, far below the national average. The last residential school in Canada closed its doors in 1980 and still emerging today, are new details of abuses, forced sterilizations and medical experimentations. As well, the affects of these abuses and shame continue to affect Native communities today and can be seen by the addictions, suicides and homelessness on the streets of Canada’s cities.

After the War of 1812, North America was divided between the United States and Britain and these nations believed that the First Nations were of no use to them anymore. Treaties were ignored and quiet assimilation programs began. Our ancestors lived and died without having seen the results of their sacrifices. From parent to child our oral history has been passed on. We were told to never forget that this land is ours and that we were once a strong and proud people.

Our ancestors would rejoice with us over each of these hard-won milestones but, their eyes would betray a wariness born of experience as they asked how all this came to be.

Our progress is built on our ancestors’ ability to look ahead and maintain hope in a time there was none. Their ability to envision and plan for a future when there was no reason for hope. The previous generations lived through a time of extreme poverty, Indian agents, forced separations from their families through the residential school system, and archaic government legislation (the Indian Act) which changed based on new ways of assimilation thereby eliminating what many called the 'Indian problem.’

The past twenty years have seen great progress in the protection and advancement of Native rights through the courts. The development of case law plays a significant role in shaping the future of Native peoples in Canada. Jeffery Hewitt, President of the Indigenous Bar Association, a non-profit organization representing Aboriginal lawyers, judges, students and academics states:

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Also, due to a Supreme Court ruling in the 1997 Delgamuukw case, natural resource deals between the Crown and large corporations must include the First Nation whose rights or land could be infringed upon. Out of necessity, this ruling has forced governments and corporations to learn about the history and culture of First Nations in order to acquire rights to natural resources on First Nation lands. The Supreme Court’s recommendations around the ‘duty to consult’ ensure that the Native community involved fully understands what is being asked of them. Impact Benefit Agreements (IBA) have become more important since duty to consult has become entrenched in law. A dubious victory in a long line of court battles waged by Aboriginal lawyers in the Supreme Court of Canada, IBA’s merely obtain permissions for corporations to affect First Nation lands and spell out how they are going to do so, in exchange for some nominal commitment to the First Nation.

However, other agreements can accompany IBA’s for compensation on resources and or education and employment opportunities. The long term results of these agreements have yet to be analyzed. However, the most important benefit at this time could be public awareness of Aboriginal rights and title in Canada.

It is well accepted that global perceptions affect economies and money turns the world. Money is a powerful motivator for governments.

The efforts to educate and create public awareness are a reflection of the affects of globalization and changing how Canadians perceive themselves and how the world perceives Canada. The Canadian public wants to know why their taxes go towards reparations for survivors of residential schools, land claim compensations, and legal battles over inherent rights. As information becomes more accessible to the general public because of instant communication, no government can keep its secrets as before. The world is much smaller and more connected.

Modern technology has also been instrumental in helping our people learn how to take on huge faceless organizations and push for inquiries into the wrongful deaths of our people at the hands of the justice system and the government. Our people are becoming educated and are using modern technology to research ways to protect our treaty rights, pursue land claims and build bridges of understanding.

Our ancestors would be amazed when told that Traditional dancers now adorn RCMP and Provincial Police websites which also have sections devoted to the improvement of relations with First Nation peoples.

At an Ontario Provincial Police “Walk a Mile in my Shoes” conference in Orillia Ont. last November, over two hundred uniformed and civilian members of the OPP as well as educators, local agencies and local members of government gathered to try to better understand Native communities. The conference began with a short overview of Traditional beliefs followed by a briefing on residential schools and their impact on Native communities. Experts spoke on a variety of topics including addictions, homelessness and the Native Justice Healing models currently in use on some First Nations. Non-native ‘experts’ related their experiences interacting with Elders on this topic, and shared how this short exposure had changed their views on Native Justice healing models.

Arguably, and somewhat cynically, it could be said that this new found caring has only resulted because of the recent highly publicized deaths and subsequent inquiries into the wrongful deaths of most notably, George Dudley and Neil Stonechild at the hands of provincial police.

The infamous death of Dudley George in 1995 during a peaceful land claim protest at former military camp Ipperwash is currently in a Provincial Inquiry process. The George family spent many years lobbying and speaking to anyone who would listen in order to get to this point. Camp Ipperwash has still not been returned to the First Nation. It could be reasonably argued that public inquires have no teeth to them and that recommendations are ineffective, if they are not enforced. The inquiry process has raised awareness of Native issues at every level of government. For example, Ipperwash has become a household name.

The Ipperwash inquiry has also sparked considerable interest among First Nation communities and the general public. Everyone is waiting to see if the Ontario Government will be held responsible for the death of Dudley George. The impact could have far reaching affects for Canada and First Nations.

As First Nation leaders wrestle with how to deal with the aftermath of these events in their communites, there is a renewed effort to build understanding and healing between law enforcement and Native communities. The Chiefs of Ontario responded with a special initiative to promote community discussion and healing in Ontario. Ipperwash has brought debate among Native leaders and community members on what is to be done now. At one such workshop on Rama Mnjikaning First Nation, Chief Sharon Stinson Henry agrees that the time has come for reconciliation. Click here forAudio

Our ancestors would also agree that it is time for reconciliation. They would also be proud and hopeful about our future, but they would caution us to remain vigilant. The battles are not over by a long way and Native people know that diligence is necessary as every inch gained was purchased with great suffering and patience.

But after they had listened and shared our joy, they would ask us about the language and the culture. What would we tell them?

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