Credits Copyright Notice Cover: www.raremaps.com/gallery/detail/44644/ No part of the content of this document may Nouvelle_Carte_du_Territoire_de_LOregon_dresses be reproduced in any form or by any means, s_le_RP_De_Smet_de_la/De%20Smet.html including electronic storage, reproduction, Publish date 1846 execution, or transmission without the prior written permission of Métis Nation British Columbia. Graphic Design: Kim Vizi-Carmen, a Métis woman Every effort has been made to trace the source of and owner of Pinerock Ridge Graphic Art & Design. copyright material contained in this learning resource. The publisher will appreciate any additional infor- Funding for the Métis Learner Series was provided mation regarding rights and will rectify any errors or by Indigenous and Northern Affairs Canada. omissions in future editions.

A PDF version of this document is available on the Métis Nation British Columbia website at: www.mnbc.ca/education

Contact Information: We acknowledge the financial support of the Métis Nation British Columbia Province of British Columbia Suite #103-5668 192nd St. through the Ministry of Education. Surrey, BC V3S 2V7 Toll free: 1-800-940-1150 Phone: 604-557-5851 www.mnbc.ca

Education For Reconciliation: Métis Professional Learning 3 ACKNOWLEDGEMENTS

t has long been said that there needs to be a “Metis 101” in British Columbia. For those of us that work on ́ behalf of our Nation, we are immersed in “Metis”. We know it, we live it every day. We are often taken aback ́ when someone asks us questions like “Do you consider yourself Indigenous?” or “Which one of your parents is First Nations?” Developing a Métis specific learning resource for professional Idevelopment for the people of British Columbia was a collective For those of us that work on effort. It involved experts on Métis identity, researchers, educators, community members, artists and Métis Elders. The process behalf of our Nation, was inspiring and educational for all of us. There were many insightful moments shared and the need to “get it right” was we are immersed in “Métis”. and will always be our responsibility as Metis people. Laura ́ Forsythe took on the challenge of documenting the narrative. We know it and Her work included reaching out to Metis Citizens and writing ́ their stories. we live it every day It took considerable effort to gather all of the “pieces” that this learning resource includes. Brodie Douglas, MNBC researcher and historian made this possible. Brodie’s perseverance and passion for Métis history is remarkable. Aboriginal Success Teacher, Heather Myhre
kept us connected to our “Métis pedagogy” and contributed from a teacher’s perspective. MNBC Director of Citizenship and Registries, Laurel Katernick is the expert on Métis identity in British Columbia. Her unwavering ethics and leadership were foundational to developing the resource. The beading images that are shared in this resource are those of Métis artist Kim Hodgson. Each piece of her art
tells a story. Her generosity and willingness to share is inspiring. I am so proud she is my Sister. Métis Elder Stella Johnson completed the Michif translation for the learning resource. Stella is a good friend and
one of our few remaining fluent speakers and teachers and it was predestined that her words be written here. Métis Elder Phil (MBEVF led us, as always, to the good place that you need to be to accomplish something as important as this resource, meegwhich. Thank you to our Métis communities; it is you who make our Nation strong. “It took humility to write the words and courage to own them.”

Colleen Hodgson Director of Education, Métis Nation British Columbia

Métis Beading: Kim Hodgson

4 Education For Reconciliation: Métis Professional Learning INTRODUCTION

Métis Nation British Columbia Governing Assembly

Métis Nation British Columbia (MNBC) is a Nation representing nearly 70,000 self-identified Métis and over 16,000 Métis Citizens in British Columbia. It is a strong Nation and is determined to protect and preserve Métis identity, history, culture, and language. This learning resource was designed to help people understand who the Métis are in British Columbia, where we came from and where we live today. Part One will focus on Métis identity and why it matters. Chris Anderson, Native Studies Professor at the University of Alberta writes “I’m Métis because I belong (and claim allegiance) to a set of Métis memories, territories, and leaders who chal- lenged and continue to challenge colonial authorities’ unitary claims to land and society. What’s your excuse for recognizing me – for recognizing us – in any terms other than those of the Métis nationhood produced in these struggles?” PART ONE: Métis Identity and Why it Matters will provide the clarity that has long been needed on who is the Métis Nation and who are the people that are its strength. It will clearly define how all Métis Citizens in British Columbia have kinship connections to the Historic Métis Homeland. “Section 35 of the Constitution Act, 1982, states that “the existing aboriginal and treaty rights of the aboriginal peoples of Canada are hereby recognized and affirmed” and “the ‘aboriginal peoples of Canada’ includes the Indian, Inuit and Métis peoples”. PART TWO: Who are the Métis: Contemporary Perspectives, defines the contemporary Métis people living in British Columbia. Métis people had a significant role in the development of British Columbia pre and post government and there are many places, roads, parks and rivers named after Métis families. They were the entrepreneurs and guides and were instrumental in the economy. “The Métis have been an important part of Canadian history stand- ing for cultural, political, religious and linguistic rights, demon- strating ingenuity creating political and social structures, technology and trade systems, as well as developing a unique presence in art, music, dance and storytelling. Today, the Métis Nation continues to press for rights as a means of preserving cultural traditions and as a means of bringing honour to past, current and future generations of those proud to call themselves Métis People”.

Education For Reconciliation: Métis Professional Learning 5 TABLE OF CONTENTS

PART ONE Métis Identity & Why It Matters

Introduction Who are Self Identifying Métis Kinship 05Métis Nation 10 12 14Métis Citizens in the Métis as Métis British Columbia British Columbia and What is the Métis Nation Honouring our families “We are a Nation not their connection to the Homeland and who and our ancestors. an Organization”. Métis Homeland. is a Métis Citizen?.

Asserting Reconciliation Resilience Métis in Indentity18 24Taking back our Re-entering28 Canada’s British32 Columbia The Constitutional rights identity and protecting history as strangers Métis communities of Métis people in our Nation. in our own land. in British Columbia. British Columbia.

6 Education For Reconciliation: Métis Professional Learning TABLE OF CONTENTS

PART TWO Who are the Métis: Contemporary Perspectives

Contemporary38 39Imprints Contemporary42 46History of Perspectives On BC Métis Resistance & The Métis Nation is Métis contributions to Connecting the Resilience thriving in contemporary Métis to British Columbia The fight against British Columbia the historic Métis assimilation and separation

Métis In BC 50History Historic communities were distinctly Métis and had a distinct culture, traditions and language

Education For Reconciliation: Métis Professional Learning 7 NOTES

Education For Reconciliation: Métis Professional Learning

PART ONE: MÉTIS IDENTITY & WHY IT MATTERS

Who are the Métis? Métis National Council definition states: “Métis” means a person who self-identifies as Métis, is distinct from other Aboriginal peoples, is of historic Métis Nation Ancestry and who is accepted by the Métis Nation.” Since 1983, the Métis National Council has represented the Métis Nation on both the national and international stage. It represents the Métis Nations governments and moves forward on the desires and aspirations of its members. The Métis National Council definition of the Métis has evolved since its inception. All Métis National Council Governing Members have adopted the MNC Métis definition. These governing members include Métis Nation British Columbia, Métis Nation Alberta, Métis Nation Saskatchewan, Manitoba Métis Federa- tion and Métis Nation of Ontario. What is the Historic Métis Nation? It means the Aboriginal people then known as Métis or Half-Breeds who resided in Historic Métis Nation Homeland. Where is the Historic Métis Nation Homeland? It means the area of land in west central North America used and occupied as the traditional territory of the Métis or Half-Breeds as they were known. What is the Métis Nation? Métis are one of the “aboriginal peoples of Canada” within Section 35 of the Constitution Act of 1982. The Nation is comprised of contemporary Métis Citizens who descend from the Historic Métis Nation. Who is a citizen of Métis Nation British Columbia? There is a myth amongst scholars, politicians and general Canadians that the identity of the Métis is ambiguous and undefined. Claims that it is uncertain who belongs to this distinct culture and who does not can often be heard when discussing the Métis. However, these misconceptions are easily proven false by citizens of Métis Nation British Columbia who have a firm understanding of their heritage, culture and identity as Métis. All of the citizens of Métis Nation British Columbia have an understanding of who they are through the well docu- mented experience of their ancestors that connect them to the Historic Métis Nation Homeland and the founders of the First Métis Nation who had settled in British Columbia, Alberta, Manitoba, Saskatchewan and Ontario. The constitution of Métis Nation British Columbia (MNBC) states that a citizen is a person, who self-identifies as Métis, is of historic Métis Nation Ancestry, is distinct from other Aboriginal Peoples and is accepted by the Métis Nation . Self-Identification Self-identification is one of four criteria that each Citizen must meet to register with the Nation. This concept of Métis identity is complicated by those that self-identify as Métis due to their longing to belong to one of the Constitutional Aboriginal groups in Section 35 (1) but cannot claim First Nations Status or assert their Inuit ancestry. Many of these individuals believe their mixed ancestry justifies their claim to be Métis. As we have seen in the definition of who is Métis, individuals who are not in turn accepted by the Métis Nation due to no connection to the Métis Historic Homeland and have no ancestral ties are not Métis. Therefore in this module all of those who have self-identified are Citizens of the Métis Nation British Columbia and have met all of the criteria to assert they are Métis. Chris Andersen, in his commentary “On the optics and the Ethics of the Misrecognition of Métis in Canada” asks the question “what obligation, do any of us – Métis included – owe dispossessed Indigenous individuals, and even communities, who forward claims using a Métis identity based not on a connection to Métis national roots but because it seems like the only possible option? Whatever we imagine a fair response to look like, it must account for the fact that “Métis” refers to a nation with membership codes that deserve to be respected. We are not a soup kitchen for those disenfranchised by past and present Canadian Indian policy and, as such, although we should sympathize with those who bear the brunt of this particular form of dispossession, we cannot do so at expense of eviscerating our identity”.

10 Education For Reconciliation: Métis Professional Learning Photograph: Denise Jager “We are a distinct group with our own set of norms that is different than our Cree or European ancestors. I appreciate that there is a larger community to belong to. It helps to create a sense of inclusion and belonging to others who understand your family history without demanding that you ‘justify’ your Aboriginality” - Sheryl Thompson SELF IDENTIFYING AS MÉTIS

“We must cherish our inheritance. Patrick Calihou, proud Métis Nation British Columbia Citizen and Golden Ears Métis Society community member, We must preserve our nationality highlights the relationship between who we are as a people and our connection to our ancestors: for the youth of our future. “It is important to me to preserve my culture. It is a way The story should be written down for me to keep my families’ memory alive and honour them now”. For the Métis, culture, ancestors and iden- and passed down.” tity are intrinsically linked. By self-identifying we hon- our those who came before us and those who follow us. These principles have been woven throughout Métis ex- istence. They were documented as ideals of Louis Riel in the early 1800’s.

12 Education For Reconciliation: Métis Professional Learning SELF IDENTIFYING AS MÉTIS

Chris Macklin is another proud Citizen of Métis Nation Acknowledging my Métis heritage is a way for me to British Columbia and a North Fraser Métis Association say I am resilient, I am unique, and I am proud. For community member. Currently he is a Masters stu- many years I didn’t say that I was Métis, and many of dent at Simon Fraser University who received the my family members still don’t acknowledge their In- Dean’s Undergraduate Convocation Medal in 2016 for digenous heritage and that’s okay because we all one of the highest Grade Point Averages in Health Sci- have our own way. For myself, when I was younger I ences. Chris describes his need to self-identify: took advantage of the fact that I don’t “look” Métis, “I take great pride in my Indigenous and Métis her- I allowed myself to take advantage of the privilege itage. My Métis heritage is on my mother’s side. How- that comes from looking white. But today I correct ever, my mother was not raised by her birth parents. people when they think that I am only of white or As such, over the past 10 years or so, both myself and European descent and I do that in honour of my great my family have been on a journey of re-connecting grandmother Regina Desjarlais and the struggles she with our Indigenous roots, learning about our culture faced because she didn’t have the privilege of hiding and learning about “what it means to be Métis”. I behind a white face. I would be dishonouring her consider myself to still be on this journey. Learning memory and the struggles she and the generations from Elders and participating in traditional practices that followed her went through in order to provide me and events has helped to support my physical, men- with the life I have today.” tal, emotional and spiritual wellness.”

Sheryl Thompson is a Citizen of Métis Nation British Columbia and Golden Ears Métis Society community member. She is also an Undergraduate at Simon “I correct people when they Fraser University is the mother of seven, with two of her children in Post-Secondary as well. think that I am only of white “I identify because I think it important to maintain a legal connection to my family’s place in history. It’s or European descent who/what I am. Hiding or denying my identity would only serve to continue historical ideas of shame at- and I do that in honour of tached to being non-white and of western European descent.” my great grandmother When asked why is it important that your children know they are Métis Sheryl replied; Regina Desjarlais and the “It’s who/what they are. Their ancestors not only passed down an understanding of gratitude and struggles she faced because hope, a vibrant artistic heritage and a musical grounding to culture, they sacrificed so that they could she didn’t have the privilege have a future.” of hiding behind a white face. Brittaney Katernick is a proud citizen of the Métis Na- tion British Columbia and is an involved community I would be dishonouring her member of the Two Rivers Métis Society in Kamloops. She is a fourth year nursing student enrolled in the memory and the struggles she Bachelor of Science in Nursing (BScN) program at Thompson Rivers University (TRU) in Kamloops, BC. and the generations that She will be completing her BScN in April 2017 and is looking forward to starting her career as a Registered followed her went through in Nurse. Brittaney provided the reasons why she self- identifies; order to provide me with “I self-identify because it’s important for me to let people know who I am, where I come from and how I the life I have today” am situated in relation to them. I let others know be- cause I am proud to be Métis, I am proud of how that - Brittaney Katernick culture and heritage shapes who I am as a person.

Education For Reconciliation: Métis Professional Learning 13 MÉTIS KINSHIP

eginning in the 1840’s was the practice of Métissage which resulted in Kinship ties or Kinship Net- works. Leah Dorian writes in the Gabriel Dumont Institute in the Virtual museum about the concept of Métissage; “Métissage is the practice of forming and maintaining a mixed heritage population, Bwhich originated when European and Euro-Canadian men and First Nations women began to have children. More specifically, though, this refers to the practice of Metissage, marrying within the larger Métis community rather than seeking partners beyond it. Such a closed system for the selection of marriage is called an endog- amous marriage system. This practice has helped to establish a sense of identity and community. It is also a form of endogamy, where potential marriage partners are chosen from within the larger Métis community or population rather than from the general population. Métissage promoted and established a close-knit community for

the Métis, a practice, which was founded icant factors in structuring Métis economic, on and helped maintain a common cul- political and social lives. ture and history. Most significantly, this practice helped ensure that the Kinship Connections Métis were linked to one another Metis Nation British Columbia for mutual support, particularly in (MNBC) is a self-governing Nation. times of resource depletion and The governance structure includes distress. Kin ties could be vital seven (7) geographic regions and links in times of low productivity 37 Metis Chartered communities. and people knew they could The Kinship Connections diagram count on their blood or married represents seven (7) MNBC Citizens, relatives to help them”. one from each region. Beginning in the North West (top What is a Métis Kinship Network? left corner) with David Anthony Sidney They can be defined as extended Peltier, the diagram shows how family that goes beyond the family each of the Metis Citizens is directly nucleus of parents and children connected to the Metis Nation Home- which can include biological relation- land through Kinship connections. All ships, marriage, genealogy and Metis Citizens in British Columbia have other self-identified associations. this same connection. They have an under- There is no one definition or meaning standing of who they are through the well due to the blurred lines of kinship, documented experience of their ancestors that con- community and friendship that construct and maintain nect them to the Historic Métis Nation Homeland and this socially and culturally constructed network. the founders of the First Métis Nation who had settled Kinship is argued as historically one of the most signif- in BC, Alberta, Manitoba, Saskatchewan and Ontario.

Pictured from top: Lady Amelia Connolly Douglas (above) with husband Sir James Douglas. Circa 1860’s Métis women were often the wives of leading Hudsons Bay Company officers during the mid-19th century fur trade on the west coast. (Left) Notable Métis enforcer Jean Baptiste Lolo with his family in front of the Hudson’s Bay Company cabin in Kamloops, British Columbia. Circa 1870’s

14 Education For Reconciliation: Métis Professional Learning NORTH EAST MNBC CITIZEN

Rita Joan Bulmer November 10 1958 NORTH Fort Nelson, BC CENTRAL MNBC CITIZEN Marie Margaret Hodgson NORTHWEST September 9 1926 MNBC CITIZEN Fort Vermillion, Alberta Lana Jean Olson September 30 1969 Adolphus Hodgson (Akinam)
David Anthony Sidney Peltier Ashcroft, BC May  August 24 1981 Lesser Slave Lake, Alberta Chetwynd, BC Adeline Joyce Weselowski October 6 1948 Marguerite Akinam Anthony Fredrick Sidney Peltier Minnedosa, Manitoba 1866 March 1 1950 Dunvegan, Alberta Winnipeg Manitoba Dorothy Stinson February 4 1930 Eugene Fredrick Peltier Boggy Creek, Manitoba KOOTENAY February 14 1923 MNBC CITIZEN St Charles, Manitoba Ellen Brazeau 1901 John Alfred Georges Pelltier Haywood, Manitoba Tyrel James Sulzer January 2 1896 October 5 1994 St Charles, Manitoba Fernie, BC

Jean Heather Blanke December 11 1959 VANCOUVER Swift Current, Saskatchewan ISLAND MNBC CITIZEN Cecile Larocque November 12 1934 Aaron Sean Mercredi Lac Pelletier, Saskatchewan October 4 1982 Port Hardy, BC Lena Whitford 1915 Bryce Raymond Mercredi St Victor Saskatchewan July 12 1947 Fort Smith, NWT LOWER THOMPSON Francois Xavier Mercredi MAINLAND OKANAGAN July 2 1922 MNBC CITIZEN MNBC CITIZEN Fort Chipewyan, Alberta

Alexis Victor Mercredi Denise Norine Jager Vincent Matthew Van Wieringen 1884 December 21 1980 October 22 1980 Athabasca District, Alberta Surrey, BC Burnaby, BC Juliette Poirier Judy Linda Sterling September 21 1948 September 24 1958 Treherne, Manitoba Vancouver, BC

Marie Germaine Denyse Hogue Marie Janette Wong January 26 1926 August 13 1935 La Salle, Manitoba Prince Albert, Saskatchewan

Mare Delima Bourgeois Evelyn Fiddler September 1 1888 July 27 1916 Métis Beading: Kim Hodgson Kim Beading: Métis St Malo, Manitoba Fish Creek, Saskatchewan ASSERTING IDENTITY

Asserting Métis Rights

ollowing the decision of the Powley Case, Métis Nation British Columbia Central Registry (Métis Identifi- cation Registry) was introduced in October 2004 and fully implemented in 2005. The provincial citizen- ship registry is responsible for compiling and maintaining a database of Métis Citizens in British Columbia and is based on the process requirements identified as per the Supreme Court decision of Powley. Métis Nation British Columbia Central Registry is the only "Powley Compliant" registry in the province of British FColumbia. The Métis Identification Registry is structured similar to the Indian Registry and is funded entirely by Indigenous and Northern Affairs Canada (INAC) and is audited annually by the government of Canada. MNBC and its Central Registry support the collective voice of the Métis throughout the homeland.

Elders such as Phil Gladue speak to a time in the 1960s when North American Indian Nation Government official Jule Sioui came to his Métis community in the Peace River. Sioui came to Moccasin Flats offering identification cards to all the Métis. Sioui argued that they were under the International Charter by the United Nations General Assembly and that First Nations and Métis had the same rights as any other nation and should stand united in order to be recognized as an authentic nation. Phil Gladue and some of his friends applied and were granted the cards. It possessed their photograph and signature. On the back the card indicated that; “the cardholder had certain rights and privileges, including the freedom to circulate between Canada and the United States, exemption from military service, exemption from any tax imposed by a provincial or federal government, the right to hunt and fish on all North American lands, and the right to set up camps at any location whatsoever, taking care not to damage the occupants”.

The cards and the North American Indian Nation assertions in the eyes of Canadian Government were seen as a criminal act and Jule Sioui was charged with “having conspired for the purpose of sowing discontent and hatred among the subjects of His Majesty, the Indians of Canada, by leading them to believe that he had instituted a special status for North American Indians, who no longer need comply with the laws of the land.”

After long proceedings at the Supreme Court level the case was dropped after Jule Sioui went on a seventy-two day hunger strike. Those with cards in British Columbia according to Phil Gladue were never spoken to about the proceedings or owning the cards. He men- tioned that they were thankful that that they had never attempted to use them as hunt- ing licences.

Elder Phillip Gladue’s original North American Indian Nation card

16 Education For Reconciliation: Métis Professional Learning ASSERTING IDENTITY

Canadian Constitution Act In 1982, the Supreme Court of Canada replaced the British North America Act, 1867 with the Canadian Constitution. After successful advocacy and lobbying by the Métis, First Nations and Inuit in the 1980’s Section 35 of the Con- stitution of Canada recognizes and affirms their rights . It is important to understand that Métis rights existed prior to this Section and that the document only reaffirms them. The Supreme Court of Canada also clarified circumstances concerning Métis who in the past had extinguished their rights by taking script or other legal processes prior to 1982. This Supreme Court decision nullified the extinguishment and reaffirmed their rights. Section 35 falls outside of the Charter of Rights and Freedoms, and it begins Part II of the constitution. This allows Section 35 to be exempt from the “notwithstanding clause” that applies to the Charter. In other words, the federal government cannot override Aboriginal rights.

What does Section 35 of the Constitution state? Section 35 of the Constitution Act states: 35. (1) The existing aboriginal and treaty rights of the aboriginal peoples of Canada are hereby recognized and affirmed. (2) In this Act, "aboriginal peoples of Canada" includes the Indian, Inuit and Métis peoples of Canada. (3) For greater certainty, in sub-Section (1) "treaty rights" includes rights that now exist by way of land claims agreements or may be so acquired. (4) Notwithstanding any other provision of this Act, the aboriginal and treaty rights referred to in sub-Section (1) are guaranteed equally to male and female persons

Why did the Métis National Council want this distinction? By advocating for the Métis’ inclusion in Section 35 the Métis National Council indicated:

The purpose of our participation in this conference is to entrench in the constitution the right of the Métis peo- ple to a land-base and self-government ... We believe we must have these rights entrenched in the Canadian con- stitution to fulfill our Métis destiny.

Legal and constitutional rights issues arose following 1982 after it was realized that the definition of Métis was not included in Section 35. The benefits linked to being Métis in terms of harvesting, hunting and land rights created an urgent need for the Métis Nation to define its membership.

Why was it important to MNBC citizens to clarify the definition of Métis in the constitution? “It’s important because we are not European nor are we First Nations. We are the product of a compromise and an understanding between our ancestors and having our unique position recognized in law validates (legally and in the mind of other Canadians) what we have always known.” - Sheryl Thompson

“The Métis definition being in the constitution is significant for me because it allows me to explain why Métis people are included in the term Aboriginal, and to explain that we are a distinct nation of Aboriginal people. Being a part of a distinct culture and nation of people is inherently tied to who I am as a person. My identity is tied to being Métis, to the music, to the dance, to the language, and to the community and people. I take pride in the resiliency Métis people have, to be here today despite the impacts of colonialism and the cultural genocide we faced as a Nation.” - Brittaney Katernick

Education For Reconciliation: Métis Professional Learning 17 ASSERTING IDENTITY

Supreme Court Decisions

Supreme Court of Canada decision in R. v. Powley [2003] Although the Métis National Council had defined who the Métis were and the Supreme Court had included the Métis in Section 35, the importance of all Governing Members having a Métis identification registry was not clear until the Powley decision in 2003. For the first time the Federal government had documented an acknowledgment of Métis rights in the courts.

Prior to the Powley decision, Métis identification was community driven. Métis membership was only defined at a community level. The Powley decision defined not only who the Métis were in Section 35 but affirmed that the specific collective identified have Aboriginal rights. The Powley decision spoke further to an urgent need to de- velop a more systematic method in identifying Métis rights holders.

The Court identified three specific criteria for Métis Citizenship: 1) Self-identification 2) Ancestral connection to the historic Métis community 3) Contemporary Métis community acceptance These three criteria align with the Métis National Council definition. Their definition includes a fourth: 4) is distinct from Aboriginal Peoples

R v. Powley 2003 In 1993, two Métis men Steve and Roddy Powley shot and killed a moose while harvesting their meat for winter. They did hold licence asserting their right to hunt for food under Section 35. They were arrested for unlawfully hunting moose and possessing game hunted in breach of the Game and Fish Act.

The Supreme Court ruled in favour of all lower courts unanimously that as Métis people and members of a Métis community, the Powley’s right to hunt under Section 35.

The Supreme Court further clarified the definition of Métis. Stating The term “Métis” in s. 35 does not encompass all individuals with mixed Indian and European heritage; rather, it refers to distinctive peoples who, in addition to their mixed ancestry, developed their own customs, way of life, and recognizable group identity separate from their Indian or In 1993, two Métis men Steve (pictured) Inuit and European forebears. Métis communities evolved and and Roddy Powley shot and killed flourished prior to the entrenchment of European control, a moose while harvesting their meat when the influence of European settlers and political institutions for winter. became pre-eminent. Illustration: Christi Celcourt Christi Illustration:

18 Education For Reconciliation: Métis Professional Learning ASSERTING IDENTITY

What were some of the MNBC Citizens thoughts on the Powley Decision? “It solidifies our existence in the Canadian consciousness. I believe Louis Riel it has created a platform for and Métis peoples to advocate for Steve Powley many of the same rights which are enshrined in law for other “Fighting Aboriginal peoples in Canada. for Many of our rights were taken Métis rights” without informed consent or treaty. This may help to address some of this. I think it puts them in a position to advocate for Métis rights. It will also challenge them to be inclusive of Métis peoples according to a Métis definition Following the decision of the Powley Case, Métis Nation British Colum- of belonging and inclusion and bia Central Registry (Métis Identification Registry) was introduced in not one dictated by the government.” October 2004 and fully implemented in 2005. The provincial citizenship - Sheryl Thompson registry is responsible for compiling and maintaining a database of Métis Citizens in British Columbia and is based on the process require- ments identified as per the Supreme Court decision of Powley. Métis Nation British Columbia Central Registry is the only "Powley Compliant" registry in the province of British Columbia. The Métis Identification Registry is structured similar to the Indian Registry and is funded entirely by Indigenous and Northern Affairs Canada (INAC) and is audited annually by the government of Canada. MNBC and its Central Registry support the collective voice of the Métis throughout the homeland.

Applying for Métis Citizenship Painting: Edgar S Paxson 1912 Paxson S Edgar Painting:

Education For Reconciliation: Métis Professional Learning 19 ASSERTING IDENTITY

Supreme Court of Canada decision in Daniels v. Canada [2015] In the past Métis have had to advocate for their Constitution Section 35 rights. They are Aboriginal People and therefore should have the same benefits outlined in Section 91(24) of the Indian Act. To date that has not been the reality of the Métis. And it is with each court case such as R v. Powley that the Métis assert their rights in the eyes of the law. In 2015, the decision in Daniels v. Canada it was decided that the historical, philosophical, and linguistic contexts establish that “Indians’ in s.91 (24) include all Abo- riginal Peoples including non-status Indians and Métis.

When asked what the Daniels decision meant for the Métis in British Columbia, Past-President Bruce Dumont, stated that “As President of Métis Nation British Columbia, I am so proud and thankful to be Métis and to represent Métis people in our province. All Métis should feel great pride given this decision because the Supreme Court of Canada has confirmed what the federal government has disputed for the last nearly 150 years – that the federal government has an obliga- tion to recognize and accept it has unfulfilled obligations to the Métis people in this country. It is now time to get on with that task. We helped build this country, and our ancestors beginning in the 1700’s played pivotal roles in helping to make British Columbia part of Confederation. Métis have always worked hard and contributed to this great country – now it is time for our federal government and our provincial government to accept this important legal ruling and to begin the task of reconciliation”.

The late Harry Daniels was a “force majeure”. Born on Sept. 16, 1940 in Regina Beach, Saskatchewan, Daniels worked tirelessly on behalf of Métis and non-status Indians at the local, national and international levels for over 40 years. He was also an author, an instructor at the University of Saskatchewan, a staunch practitioner of the Michif language, an actor and, according to family and friends, a man who embraced every opportunity to express his Métis heritage via jigging.

Ultimately he was successful in achieving his goal and Métis were enshrined in the Constitution. Section 35 of the Constitution Act, 1982 Harry Daniels the man who put Métis in the Constitution in 1982.

20 Education For Reconciliation: Métis Professional Learning ASSERTING IDENTITY

Métis wanted to be included in s. 91(24) because uncertainty about jurisdiction for Métis has been used by Canada to avoid dealing with Métis rights, interests and needs. With the Supreme Court decision, that uncertainty no longer exists This decision was based on evidence that before and after Confederation the government frequently classified Métis as Indians. Examples such as the Métis signing the Robin- son treaties in 1850 and being included in the 1868 statute An Act providing for the organization of the Depart- ment of the Secretary of State of Canada, and for the man- agement of Indian and Ordnance Lands, S.C. 1868, c. 42.

Works by Indigenous scholars demonstrated to the courts the Métis influence on Confederation such as John Burrows theory; The Métis Nation was . . . crucial in ushering western and northern Canada into Confederation and in increasing the wealth of the Canadian nation by opening up the prairies to agriculture and settlement. These developments could not have occurred without Métis intercession and legal presence.

The Supreme court stated past court decisions created jurisprudence supporting the conclusion that Métis are “Indians” under s. 91(24) . Outlining that there was “no doubt that the Métis are a distinct people” and demon- strating two recent court cases that proved this assertion. The first court case was Alberta v. Cunningham, [2011] 2 S.C.R. 670, where the court concluded that the Métis Set- tlement Act was justified as an ameliorative program to ensure to uphold its distinct membership through a rigorous registry process. In the Manitoba Métis Federation case, Pictured Above: Métis Leadership awaiting the court granted declaratory relief to the descendants of Supreme Court Decision Manitoba’s Red River Métis Settlement. The case demon- Pictured below: Supreme Court rules unanimously strated an unmet controversy between the Métis and the that Métis are included in s.91(24). Federal government, who had been promised to Métis children in 1870, land that they never received. By so de- Additional information may be found at: ciding, the Court stated that the Métis of the Red River http://www.metisnation.ca/wp- Settlement are a “distinct community”. By resolving the content/uploads/2016/04/PST-LLP-Summary- definitional concerns of the Métis and non-status Indians Daniels-v-Canada-SCC-April-19-2016.pdf and including both under the meaning of Aboriginal peo- ples the court claimed not to have to delineate between the two as they were both “Indians” under s.91 (24). This was a significant victory for the Métis. They were seen as equals under s. 91 (24).

Education For Reconciliation: Métis Professional Learning 21 ASSERTING IDENTITY

Declarations and decisions of Daniels v. Canada

1. Recognize Métis and Non-status Indians are “Indians” under s.91 (24) and it is the federal govern- ment to whom they can turn. This declaration was realized in the eyes of the court.

2. Recognize that the Crown owes a fiduciary duty to Métis and non-status Indians. It was found that the declaration lacks practical utility because it is restating settled law.

3. Métis and non-status Indians have the right to be consulted and negotiated with, in good faith, by the federal government on a collective basis through representatives of their choice, respecting all their rights, interests and needs as Aboriginal peoples. It was decided because it would be a restatement of the existing law, the third declaration too lacks practical utility.

What are some of the reactions from MNBC Citizens to the news about the Daniels decision?

“In my understanding, the Daniels decision affirms “I believe it may open the door for federal programs many of the rights that Métis people have been advo- that may be helpful (expansion of Métis specific educa- cating for (e.g. we are consid- tional supports, post-secondary ered “Indians” under section 91 opportunities, housing pro- of the constitution). Does this grams) but I am concerned that mean we have, or will one day it declares us to be under fed- have, equal status as “status eral jurisdiction as that has not First Nations” peoples? I’m not historically gone very well for sure. I hope the decision will Aboriginal peoples in Canada. have a positive effect in terms Section 91(24) was, and is, of additional funding for health an instrument of colonization. care, education, employment Was I happy? Cautiously so. and cultural revitalization pro- It may translate into improved grams for Métis peoples. Other The hope that the decision will have services for Métis peoples.” a positive effect in terms of additional than that, I am unsure of its ad- funding for health care, education, - Sheryl Thompson ditional implications.” employment and cultural revitalization programs for Métis peoples. - Chris Macklin

22 Education For Reconciliation: Métis Professional Learning ASSERTING IDENTITY

Frequently Asked Questions about the Daniels decision Following the decision of Daniels v. Canada many Citizens of the Métis Nation British Columbia sought clarity on the benefits of this momentous decision. To provide their Citizens with easily accessible answers the Nation cre- ated this document to be circulated throughout their community and accessible on their website.

Does this mean Métis Citizens are entitled to the Are Métis Citizens entitled to tax exemption when same benefits as “Indians”? they purchase vehicles or cigarettes? The Supreme Court of Canada ruling did not make any Métis Citizens are not entitled to tax exemption when orders to begin providing benefits such as medical, purchasing vehicles or cigarettes in BC. dental, housing, tax exemptions etc. Such issues would possibly form the basis of future negotiations with gov- Are Métis Citizens entitled to any of the 2% funding ernment but at this time it is too early to say when such directed for Education from the Federal government? issues would be on the table. Métis Citizens are neither entitled nor eligible for the 2% Federal funding towards post-secondary directed Are Métis Citizens in BC tax exempt as a result of towards First Nations and Inuit. the Daniels ruling? Métis Citizens are not Provincial Sales Tax (PST) or Are Métis Citizens entitled to hunt or fish without Goods and Services Tax (GST) exempt because of the a licence? decision. That may occur in the future, but it would be Métis Citizens must acquire hunting and fishing li- subject to negotiations with government. cences while adhering to the laws of BC in regards to quotas and restrictions. Are Métis Citizens in BC Tax exempt? According to the Ministry of Finance Métis are not eligi- Are the Métis Citizens entitled to harvesting rights ble for exemption under the Motor Fuel Tax Act and Car- in BC? bon Tax Act. This means Métis Citizens cannot use their Harvesting rights will have to be negotiated with the Métis Citizenship card when purchasing fuel. The provincial government of BC. The Daniels decision is Daniels decision does not change this. about Federal jurisdiction and the inclusion of Métis into s91 (24) of the Constitution Act of 1867. It does Are Métis Citizens entitled to free housing? not have any direct or immediate impact on potential Métis Citizens are not entitled to land or free housing harvesting rights for Métis people in BC. in BC.

Are Métis Citizens entitled to medical and dental health benefits? Métis Citizens are not eligible for health and dental benefits in BC.

Education For Reconciliation: Métis Professional Learning 23 RECONCILIATION

Report on Reconciliation with Métis [2016]

n June 14th, 2016, Thomas Isaac wrote to Honourable Carolyn Bennett Minister of Indigenous and Northern Affairs. In his letter Isaac enclosed A Matter of National and Constitutional Import: Report of the Minster’s Special Representative on Reconciliation with Métis: Section 35 Métis Rights and the Manitoba Métis Federation. Isaac had been mandated to meet with the Métis National Council and its Governing Members, the Métis Settle- Iments General Council, Provincial and Territorial governments, and Aboriginal organizations and interested parties to map out a process for dialogue on Section 35 Métis rights.

Isaac discussed his meeting with the Métis Nation British Columbia (MNBC) who provided an historical briefing of how Métis fit into the history of British Columbia. MNBC also provided a briefing on the Métis Identification process and the need for increased resources. MNBC seeks a deeper relationship with Canada and trilateral discus- sions among MNBC, Canada and British Columbia to deal with mat- ters such as self-government, funding, harvesting rights and programs and services. MNBC also stated British Columbia must ac- knowledge the existence of Section 35 Métis rights in the province.

In his discussion regarding his meeting with the Government of British Columbia Isaac identified the Métis Nation British Columbia’s continued struggle for recognition. The Provincial Government expressed a desire to continue to work with Metis Nation British Columbia.

www.mnbc.ca/news-events/posts/mnbc-responds-to-report-from- minister-s-special-re

Isaac’s report included 15 recommendations to the Minister ranging from program development, long term funding, and policy review to consultation for the consideration of the Federal Government towards reconciliation with the Métis.

The full report can be found at http://dgwlaw.ca/thomas-isaacs-re- port-of-the-ministers-special-represen- tative-on-reconciliation-with-metis-sect ion-35-metis-rights-and-the-manitoba- metis-federation-decision

24 Education For Reconciliation: Métis Professional Learning RECONCILIATION

Métis Nation Relationship Accord

In 2016, Métis Nation British Columbia and the province signed the Métis Nation Relationship Accord II which guides their relationship and focuses on practical socio-economic initiatives. The Accord identifies the following priorities; children and family; education (life-long learning) and training; economic opportunities; health; housing; information sharing; justice; Métis identification and data collection; and wildlife stewardship. • In order to work towards reconciliation there needs to be recognition and regard for the knowledge, traditions, distinct cultures, languages and processes of the Métis. There is also a need to be informed of Métis histories and current experiences.

Canada-Métis Nation Agreement to Advance Reconciliation The Canada-Métis Nation Agreement to advance reconciliation is an agreement that represents the Prime Minister of Canada and the Métis National Council and its Governing Members: the Métis Nation of Ontario, Manitoba Métis Federation, Métis Nation-Saskatchewan, Métis Nation of Alberta and Métis Nation British Columbia.

In 2003 the Supreme Court of Canada in R. v. Powley recog- nized the Métis as a full-fledged rights-bearing people with Aboriginal rights that are protected in section 35 of the Constitution Act, 1982.

In 2013 the Supreme Court of Canada in Manitoba Métis Federation v. Canada (Attorney General) confirmed that the Crown is in a fiduciary relationship with the Métis as a distinct Aboriginal people and stated that “the unfinished business of reconciliation of the Métis people with Canadian sovereignty is a matter of national and constitutional import”.

In 2016 the Supreme Court of Canada in Daniels v. Canada (Indian Affairs and Northern Development) declared that the Métis are within section 91(24) of the Constitution Act, 1867 and that “Reconciliation with all of Canada’s Aborigi- nal peoples is Parliament’s goal.”

The Supreme Court of Canada has noted that section 35 of the Constitution Act, 1982 calls for a process of reconciliation between the Crown and Aboriginal peoples through which the rights and outstanding claims of Aboriginal peoples are determined, recognized and respected through honourable negotiations with the goal of reaching just and lasting settlements.

Métis Nation British Columbia is committed to advancing reconciliation and a nation-to-nation, government-to-gov- ernment relationship. This will be accomplished through discussions and negotiations and will further Métis-self- government, while respecting Métis rights and ending the status quo.

Education For Reconciliation: Métis Professional Learning 25 RECONCILIATION

Métis National Council and the Prime Minister of Canada agree that it is in their common interest to establish a process that will allow them to work together to achieve the following objectives.

Uphold the special constitutional relationship that the Métis Nation has with the Crown as partners in Confederation and as recognized and affirmed in section 35 of the Constitution Act, 1982; Renew the Métis Nation-Crown relationship on a na- tion-to-nation, government-to-government basis; Advance reconciliation of the rights, claims, inter- ests and aspirations of the Métis Nation and those of all Canadians; End the legacy of colonialism and colonial attitudes wherever they may remain in federal legislation, policies and practices; Improve socio-economic conditions of Métis and their access to social and economic programs and services that address their needs; Explore and support ways to address the historic and continuing impacts of unresolved claims and grievances of the Métis Nation; and Promote and advance the recognition of the Métis MNBC President Clara Morin-Dalcol and Prime Minister Nation and commemorate its role and that of its Justin Trudeau- Canada-Métis Nation Agreement leader, Louis Riel, in Canada’s western expansion. to Advance reconciliation Signing April 13, 2017

The Canada-Métis Nationagreement to advance reconciliation has determined that the initial priorities for the Métis Nation, including Métis Nation British Columbia include:

Employment and Training Education Youth (K-12, Post-Secondary Assistance and Support Indigenous Early Learning and Child Care for Métis Nation Educational Institutes) Poverty Reduction Funding Mechanisms Homelessness Health and Wellness Social Innovation Housing

26 Education For Reconciliation: Métis Professional Learning RECONCILIATION

What are some of the thoughts from MNBC Citizens about reconciliation?

“I see reconciliation as a collective process where Indigenous peoples (First Nations, Inuit and Métis) and non-In- digenous peoples come together on a journey of mutual healing. It is about recognizing the truths and wrongs of the past and moving forward in a way that mutually benefits all. For this to happen, there needs to be mutual re- spect and understanding on all sides. I think the voice of Métis peoples should be a bit louder and stronger when it comes to reconciliations (i.e. from Métis leadership and councils). I am unsure if MNBC has an official strategic vision or position statement when in regards to reconciliation. This is something that I would like to find out.” - Chris Macklin

“Reconciliation means “healing”. Thinking about reconciliation and Sarah…each time she, or any young person remembers the past, I hope the fruit and results of reconciliation, will serve as a reminder to future generations, that history will not repeat itself” -Pam an Adoptive Parent of a Métis child

“Reconciliation will require a cultural resurgence that becomes imbedded into the Canadian consciousness. Sharing and teaching the true history of Métis peoples in Canada in terms of our contributions, governmental maltreatment, and our sacrifices. As it is unlikely that Canada will ever recognize its own land grab and provide meaningful space for Métis peoples to perform cultural practice (hunting, gathering) we should be granted unfettered access to Crown Lands without licensing requirements (based on seasonal conservation rules). “Reconciliation should also include educating Métis people regarding the true history of their ancestors and the true history of colonization and Canada. Teaching Métis students Michif at schools and providing Métis com- munity with language resurgence programs will help to connect them to their culture and support reconciliation.” - Sheryl Thompson

“I think reconciliation for Métis people looks different when com- pared to other Indigenous groups. We have all been impacted and continue to be impacted by the effects of colonization, disease, residential schools, and unjust and systemic racism. But for Métis people there is a piece in reconcil- iation that involves taking back our identity and what makes us distinctly unique from other Indigenous people. What I mean by that is, it is not okay to label any person of mixed blood ancestry Métis; the joining of an Indigenous culture with another culture does not make a person Métis. My vision of reconciliation for Métis people is to achieve an understanding that we have a long, deep and rich history with Canada, and family ties to this land that go back generations and it is those ties that make you Métis. We have a culture that is distinctly and inherently our own and I feel protective of that culture. I think we have an opportunity in reconcil- iation to begin conversations and feel okay about asserting our identity and what it means to be Métis.” - Brittaney Katernick Photograph: Gail Parenteau Gail Photograph:

Education For Reconciliation: Métis Professional Learning 27 RESILIENCE

Resilience of the Flower Beadwork People

“We have survived through incredible odds. We were a new nation being born, as Canada was being formed. We very easily could have been absorbed into the mainstream society – if we were willing to shun our ancestors and pretend we were European in origin. The pressures were there from all sides encouraging this to happen. And certainly in a lot of cases, we have been forgotten to this day. No matter. We are here.

Despite direct assimilation attempts. Despite the residential school systems. Despite the strong influences of the Church in Métis communities to ignore and deny our Aboriginal heritage and our Aboriginal spirituality. Despite not having a land base. And despite our diversity in heritage. We are still able to say we are proud to be Métis.

We are resilient as a weed, and beautiful as a wildflower We have much to celebrate and be proud of.

I interpret this painting in two ways. First, the Métis are represented by the blue flower in the centre. The other flowers represent the many different Aboriginal nations, of which we are one. Yet we stand out, we are unique among our brothers and sisters. Secondly, I also see it as all the flowers representing the diversity within our Métis Nation. We have so many heritages - Cree, Ojibway, French, Scottish, English, Chipewa, Dene, Irish, Mohawk and so on. Yet we can still grow alongside each other, roots entwined, and call ourselves Métis. In both instances or interpretations, the roots represent the idea that there is more to life than what is seen on the surface and that our heritage has a great influence over our lives. There are lines which connect the plants indicating our own interconnectedness with all of Creation. The flowers reach upwards as we seek out our individual spirituality and look to our future as Aboriginal Peoples”. -Christi Belcourt Resilience of the Flower Beadwork People, 1999 By artist and author Christi Belcourt.

28 Education For Reconciliation: Métis Professional Learning RESILIENCE

As a Métis Elder my identity is in my ability to speak fluently in Cree-Michif, its reminds me of who I am at heart, while keeping me connected to my culture and family history. It was later in life when I found my true calling to educate others in language and culture. Now that I’m an Elder I have dedicated more of my life to sharing my teachings with the younger gen- erations in and around my community. My focus is promoting education and teaching the language to all ages, I truly believe it has the power to ground us and contribute to personal success no matter our ambitions or age; there are no limitations in self-discovery. My advice

Stella Erasmus-RKQVRQ
to all Métis people is to cling to your roots, discover your rich heritage, learn the language of Métis Elder your people and pass it down to your family, legacy is important!

Resilience of the Flower Beadwork People

&]'LVMWXM&IPGSYVX[MXL1MGLMJ'VIIXVERWPEXMSRF]1qXMW )PHIV7XIPPE)VEWQYW.SLRWSR

Nîyanân pimâtisiwak. We are survivors. Kîyânaw ayâwak pîtosipayiwinan ekwa oskâyi iyiniwin. We have become a new Nation. Kânata nistam kake osehtahk. As Canada was being formed. Kiyanow ekwa âniskômiw wahkomâkanak, We are connected to our Ancestors, Osâm mihcet ayisiniwak asenewak, But they were not accepted. Maka kiyapic ota. But we are still here. Misawâc oyiniwewina, Despite assimilation, Misawâc, Residential Schools, Residential Schools, Despite Residential Schools, Misawâc namâkîkway aski, Despite not having a land base, Nîyanân pahpitos kîkway, We are diverse, Nîyanân sohkâpiskâw, We are strong,

Kim Hodgson Beading: Petal shaped main flower pink small blue flowers outside 2 green leaves

Education For Reconciliation: Métis Professional Learning 29 RESILIENCE

Nîyanân mamihtisowina apihtawikosisanak. We are proud to be Métis. Kîyanow otimpimisiwak. We are the people who own themselves. Nîyanân sîpihkâw macikwanasa We are resilient as weeds Ekwa nîyanân miyo wapikwaniy. And beautiful as a flower. Ekwa mistaha môcikihtâwin. We have much to celebrate. Niya itwêstamaso oma masinipêtikêwin niswâpêk. I interpret this painting two ways. Ékwayâk apihtawikosisanak masinisin askihtakwâpakwaniy pihtêyas. First, the Métis are represented by the blue flower in the center. Kotakiyak wâpakwaniyak naspisihcikan, The other flowers represent, Mihcêt awîyak ômatowahk, Many Nations that we are a part of, Keyapic kîyânow mâmawi- itohtêwak opeyakweyimisiwak itâhkmitowin. Yet we walk unique amongst our kin relations. Nîso ekwa mîna, pahpitos wâpikwaniywak naspisihcikan ahpihtawikosisanak iyiniw.
Secondly, diverse flowers represent the Métis Nation. Kîyânaw ayâwok mistahi nanâtohkôskânesiw We have many backgrounds- Nehiyawak, Ocipwêwiw, wemistikôsiwak, akayâsimowak, chippewa, cîpwêyânak, pîtâtowêwak, pîtânehiyawak ekwa kotakak iyinisowak. Scottish,
Irish,
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Cree, Ojibwe, Mohawk and many others. Awiyak ka miyowepinikwaw watapeskâw isihkasowak Michif. We have flourishing roots and call ourselves Métis. Nânapo nistohtamohiwewin ohcepihkwa kiyapic oma pisisik kwayask pimatchisowin. In both interpretations, the roots represent that we are still living, and will always live the way of a good life. Ôma mistahi kiteyehtakosihk nihtâwihcikewin. This honours all of creation. Wâpakwanîwan isi ekwa nitotanêw ka pahpeyakohk ahcahkowin ekwa ka itapihk nîkânihk ahpô Aboriginal iyisinowak. The flowers reach upward and seek individual spirituality, and are looking to our future as Aboriginal peoples. Beading: Linda Van Wieringen Van Linda Beading:

30 Education For Reconciliation: Métis Professional Learning Kim HodgsonBeading: 8.5” x 13” Black background with rosehips/rose buds. RESILIENCE

Métis Languages One of the factors that create the distinct culture of the Métis is the creation of a language that is syncretic, meaning it is not classifiable as belonging to just one language family. Much like the double ancestry of the Métis their language has grammatical and lexical features equally from both Cree (an Algonquin language) and French (an Indo-European language). There are also contributions of verbs, sounds and nouns from the Saulteaux Language. This creates a language that it is very unique among languages around the globe as no other language shows mixed nouns from one language and verbs from another in the manner that Michif does.

It is unlike all other languages that arose in the Americas following contact due the fact that it is not a trade language like an inter-language, a Creole, a Pidgin, a case of code mixing or a case of second language acquisition

Traditional Knowledge & the Michif Language Traditional knowledge is embedded in Michif words and in the Elders’ stories and songs. Michif teachings are specific lessons taught by Michif language speak- ers, known generally as ‘traditional knowledge’. Specifically though, information transmitted by Michif speakers is usually Métis-specific and originates from a specific community or region.

Family and Relationships Use of Michif language kinship terms (nohkom, ma taant, mon nohk, mon kozin) should be recognized as a widely used method of identifying one’s Métis identity. Michif kinship terms were often used with great affection, and retaining the use of these Terms are critical to the continued use of Michif. The names and terms described important relationships in the Métis community. Importance of the extended family in Métis communities was, and continues to be, key to the health of Métis.

In the National Household Survey 2011, 5% of Métis in British Columbia reported the ability to conduct a conversation in an Aboriginal language. Those who spoke an Aboriginal Language indicated that this was a second language and not their mother tongue. Shannon Marks on the importance of revitalizing Métis Based on results of the Aboriginal Peoples Survey language and culture; “We need our children to keep 37% of Métis aged 6 and older reported that speaking the Métis people heritage stories and culture alive. and understanding an Aboriginal language was impor- Our distinct group of Canadians developed an important tant to them indicating a need for the development of part of history - the Hudson’s Fur Trade Heritage. programming to support their language revitalization. We are the beginning of Canada - it’s important that Canada’s cultural heritage stays connected and under- stand the history and traditions of where we come from and how it all began”

32 Education For Reconciliation: Métis Professional Learning MÉTIS IN BRITISH COLUMBIA

Métis Nation Population in Western Canada

Where do the Métis Live? According to the National Household Survey, 2011, the majority of Métis live in the western provinces and Ontario. The largest population is in Alberta (96,865) where 21.4% of all Métis in Canada live. The next largest is in Ontario (86,015), where they represent 19.0% of all Métis. This is followed by 78,830 Métis in Manitoba (17.4%), 69,475 Métis in British Columbia (15.4%) and 52,450 Métis in Saskatchewan or 11.6% of all Métis in Canada.

In 2011 the National Household Survey stated that British Columbia was home to 69,470 self-identified Métis. From 2006 to 2011, the Métis population rose by 17% . There is an anticipated increase in population in the release of the long form census data in 2016. Throughout Canada 71% of Métis families in 2011 lived in urban areas, and 44% of those in a central metropolitan area. This statistic demonstrates a shift in the Métis from central to non-central over the past five years as the number of Métis in central metropolitan areas decreased by 11% since 2006. This is also evident in the Citizenship statistics Métis Nation British Columbia has about this province with the large populations of

Photograph: Glenbow Archives Métis living in Victoria, Langley and Kamloops.

David Thompson Memorial Fort

Education For Reconciliation: Métis Professional Learning 33 MÉTIS IN BRITISH COLUMBIA National Household Survey (NHS) Aboriginal Population Profile, 2011 Profile, Population (NHS) Aboriginal Survey Household National

Métis Nation British Columbia Chartered Communities

ithin Métis Nation British Columbia there Chartered Communities nurture the next are seven regions throughout the province. generation of Métis leaders. They secure our Within these regions are Chartered Communities legacy as Métis people. The Chartered Com- which are integral to MNBC’s governance structure. munities fund programs through proposals WThe Métis Nation British Columbia and the Chartered and local fundraisers such as community dinners. These programs support youth, Communities are accountable to one another through families, and elders. Many of these programs Charter Agreements. Chartered Communities are important engage local members of the Métis and points of contact for Métis people. They connect youth urban Aboriginal community. In order to with elders and peers. They connect Métis families with access funds and deliver programs, the one another and they ensure Métis culture survives and Chartered Communities rely on a dedicated team of volunteers. thrives for future generations.

34 Education For Reconciliation: Métis Professional Learning MÉTIS IN BRITISH COLUMBIA

Summary

he governing structure of the Métis Nation British Columbia REGION 1 is divided into seven regions. There are 37 Métis Chartered Vancouver Island communities within the seven regions. To connect with the & Powell River Métis community in your area contact Métis Nation British Columbia at REGION 2 Lower Mainland T1-800-940-1150 or go to REGION 3 https://www.mnbc.ca/chartered-communities Thompson & Okanagan REGION 4 Kootenays REGION 5 North Central REGION 6 North West REGION 7 North East

Education For Reconciliation: Métis Professional Learning 35 NOTES

Education For Reconciliation: Métis Professional Learning

PART TWO: WHO ARE THE MÉTIS

Contemporary Perspectives n the minds of many the image of the Métis remains in the 1870’s during the resistance with the Louis Riel,

Gabriel Dumont, Boucher, Louis Calihoo and Cuthbert Grant. In 1901 the Canadian census indicated that

3,461 British Columbians identified as Métis or halfbreed, that

equates to one in every fifty people in the province were Métis. Al- The descendants Ithough the legacies are important to honour our ancestors and our
of these great marginalized history there is a need to acknowledge the 69,470 living
leaders live today Métis for their contributions to the nation. The descendants of these
and are flourishing great MFBEFST live today and are flourishing in British Columbian society. in British Columbian society

The Métis Nation is thriving

in British Columbia Part Two cover photograph: Ben Karlstrom. Ben photograph: cover Two Part

38 Education For Reconciliation: Métis Professional Learning MÉTIS IMPRINTS ON BRITISH COLUMBIA

The role of the Métis in the development of the Province of British Columbia has been largely unspoken or forgotten. There is a need to rediscover and celebrate Métis contributions. The following are examples of the imprints Métis leaders, entrepreneurs and professionals have made on British Columbia today.

Golden, British Columbia Métis entrepreneur Baptiste Morigeau son of Francois Morigeau and Isabella Taylor (Red River Métis) was born in the upper Columbia in about 1840 and became the first merchant in Golden. Baptiste started a store on the Kicking Horse River bringing his supplies by pack horses from Calgary and Lake Louise. In the late 1880’s there was a small mining town called Silver City at Castle Mountain, not to be out done Baptiste Morigeau called his location Golden. The name was officially changed from Big Cache to Golden forever memorializing this great Métis entrepreneur.

Christina Lake In south central British Columbia is named after Christina McDonald Mackenzie Williams, Métis daughter of Chief Factor of Hudson Bay Company at Fort Colville J. Angus McDonald and Catherine Baptiste. In her youth Christina accompanied her father and the brigade to Kamloops each year acting as the book-keeper. On a trek to Kamloops in June 1870 Christina was thrown from a raft crossing a creek with her buckskin sack containing all of the records of the HBC trading year. When rescued it was Christina who had secured the sac. The Council of Chiefs of the Colville Indians rewarded this deed giving her and her heirs the right to fish and trap in the lake and creek hence it bearing her name today. Having mar- ried an HBC clerk James Mckenzie at Fort Colville who Métis contributions to British Columbia eventually opened a rival trading post in Kamloops in 1872. After his death Christina became the first woman store keeper in BC history and operated successful trade for years.

Education For Reconciliation: Métis Professional Learning 39 MÉTIS IMPRINTS ON BRITISH COLUMBIA

Nanaimo Joseph William Mckay son of William McKay and Mary Bunn Métis from the Red River Settlement played an in- tegral role in the exploration and economic development of Vancouver Island. Having been dispatched to an area named after the loose confederacy of nations the Sne- ny-mo in 1852 he adopted the name Nanaimo in corre- spondence 1853. Joseph McKay is the first explorer to document the coal fields creating the successful coal mining operation in Nanaimo. In 1850, in his role as ap- prentice clerk, Joseph William McKay helped Chief Factor James Douglas negotiate the Fort Victoria Treaties. McKay on behalf of the HBC opened a saltern, salmon fishery, a sawmill and a school. In 1854 McKay quit working for the HBC and opened the Vancouver’s Island Steam Saw Mill Company. The following year McKay was elected to the first House of Assembly of Vancouver Is- land as the elected member for the Victoria District.

Kamloops Metis have resided in the Kamloops district since 1811. ́ The Pacific Company under Alexander Ross, along with Metis Freeman Jacques Finlay, explored the area and ́ established the post as a strategic location along the Thompson River. Metis Families continue to reside in the ́ area. Notable Metis in the area include Baptiste Lolo, ́ Jacques Finlay, the notorious McLean Gang, and the Okanagan/Nicola McDougall family. Kamloops was strategically located as a middle point along the Brigade Trail from Fort Langley to Fort St. James and provided superior grasslands for horse and cattle ranching.

Fort Victoria Isabella Ross was born at Fort Francis/Rainy Lake, Ontario in a Métis community and moved to Vancouver Island with her Husband Charles Ross a Hudson’s Bay Company employee. Ross was sent in 1842-3 to begin construction of what would become Fort Victoria using a Métis Construction technique “poteaux-sur-soles”. Isabella Ross and her children moved to the newly con- structed Fort Victoria. She became the first woman to legally hold title in British Columbia. Ross Bay Cemetery was named after Isabella Ross and is on land once owned by the Isabella and the Ross family. At a conser- vative estimate Métis comprised approximately 16-20% of the total population of Victoria prior to 1855. Three of Watercolour of the South West bastion of Fort Victoria, the major landowners at the time in Victoria were Métis, painted by Sarah Crease, 1860 BC Archives. Isabella Ross, John Frederick Kennedy and James Tod.

40 Education For Reconciliation: Métis Professional Learning MÉTIS IMPRINTS ON BRITISH COLUMBIA

Fort St. James Is the longest established non-First Nation community
in BC. Simon Fraser and his Métis voyagers established
the fort in 1806. In 1888, A.C Murray rebuilt the HBC
facilities at Fort St. James. Murray was a Métis who
achieved a high status in the Hudson Bay Company. The "Murray" configuration of the fort is the same as the
restored fort in what is now the Fort St. James Parks
Canada National Historic Site. Parks Canada describes
the main warehouse building as "a fabulous example of
piece on piece or "Red River" log house construction, it
carries Parks Canada's highest designation for a historic
building - equal to that of Canada's Parliament Build- ings in Ottawa".

Yellowhead Pass Pierre Bostonais, a Métis guide also known as Tete
Jaune due to his blonde hair, worked for the Hudson Bay
Company and North West Company. In 1820, he led
James McMillan and the first HBC party to cross the
mountain through a pass travelling from St. Mary’s
Peace River, along the Smoky River and across the
Rocky Mountains to New Caledonia. The legacy of this
exceptional Métis fur trader, trapper and guide lives on
today. Tete Jaune Cache, the Yellowhead Highway and
Yellowhead pass are named after Tete Jaune.

The Yellowhead Highway logo is a depiction of Pierre Bostonais, a 19th century Iroquois-Métis trader who gained the nickname "Tête Jaune," or "Yellowhead," because of his distinctive blonde hair.

Victoria Voltigeurs Following the settling of the 49th parallel between the British and the Americans, it became important to have a colony. The royal governor, James Douglas, did not have any troops to enforce regulations or to perform guard duty when needed. Thus, in mid-1851 Governor Douglas formed the Victoria Voltigeurs. This was the first military unit and police force in British Columbia and existed until March 1858. This was a small corps of Métis men intended to lend an occasional hand in enforc- ing justice. Their uniform was a sky-blue Canadian capote with a red woolen sash.

Education For Reconciliation: Métis Professional Learning 41 CONTEMPORARY MÉTIS

Calihoo Family Over time, several factors contributed to the variant pilot for the HBC from Athabasca to Fort Garry spellings of the Calihoux name including the com- via Edmonton. plexity of life, Indian Agents and government offi- cials. While Father Albert Lacombe gave him the At the end of the fur trade era he and his family name Calihoux, written documents also spell camped around the mission at St. Albert. Dur- the name Callihoo or Calihou. ing the Gold Rush Michel worked as a guide for those looking for gold. Louis Calihoux also known as Kara Komptee or Louis le voyageur de soleil born in 1782 In the 1800s the Métis had little to no in a village of Caughnawaga fathered a dynasty rights to land, education, healthcare of over two thousand people. As a North- or services. During this time many west Company Voyageur he was hired in Métis chose when presented the op- 1800 by McTavish, Frobisher and Company, portunity to become “Indians” to gain agents for the North West Company, to winter access to government sponsored sup- in the north for two years. He was never a con- ports. In 1878 by way of adhesion the tract employee of the Hudson’s Bay Company, Michel Band entered Treaty 6. Through although he did perform occasional services the mediation of Father Lacombe, for it such as hauling goods to the Lesser Slave Michel and his band was given the In- Lake post in 1819 or wintering company horses dian Reserve west of St. Albert on Big in 1829. Lake which was to bear his name until it was given up in the 1950's. Both Michel Callihoo born in 1823, and Philomene Collin born in 1848 lived in the Metis ́ The family lineage is then passed to Community of St. Albert, Alberta. Michel worked Johnny Callihoo, a predominate Indige- for the Hudson's Bay Co. in Edmonton for nearly nous –rights leader born in 1882 on the 30 years. This creates the basis of their entire line- newly established Michel First Nation. ages claim to Metis Citizenship as both Michel Cal- ́ He was a freighter and then a farmer lihoo and Philomene Collin were of Historical Metis ́ but his leadership capabilities came to Ancestry living in the area of land in west central light in 1932 when he began to assist North America used and occupied as the traditional territory of the Metis. Michel worked as a river boat ́ Louis Callihoux,1842 at York Factory

42 Education For Reconciliation: Métis Professional Learning CONTEMPORARY MÉTIS

children. Although their connection to the Métis com- munity had been severed the values and ideals that create the importance of kinship never left Paul. Education was always important to Paul well into his 50s he was always taking courses to hone his skills and get a raise to help support his large family.

Patrick Calihou, son of Paul is a Métis artist and lives in Maple Ridge British Columbia. Patrick devotes his time to making a difference in the lives of Aboriginal children and youth. He works from a strengths based perspective and strives to inspire youth to learn about their cultural traditions and be proud of their ances- try. He carries much knowledge and shares stories of his family history: their association with the fur trade, lands, treaties, canoeing, portaging and carving. A self-taught carver, Patrick crafts traditional carving tools, cedar strip canoes, canoe paddles and red river carts. He has worked as an independent contractor for the past several years, building canoes and pad- his non-status relatives in forming the Metis Associa- dles for clients. He has a natural way of connecting tion in Alberta. Johnny was instrumental iń the Al- with the children and youth; keeping them engaged berta governments’ passing of the Metis Betterment through his positive energy and giving spirit. ́ Act. From this Act a joint Metis and government com- Following a conversation with his close cousin, ́ mittee identified the lands that resulted in 12 Metis Patrick began his journey back to the Nation, his cul- Settlements in Alberta. Johnny Callihoo’s conflicted́ ture and his heritage. This conversation led Patrick to identity as a Metis man influenced him as he went on find his true calling in life - the revitalization of his ́ to become the founder of the Indian Association of Al- Métis culture. berta in 1939. Johnny had been sent to a Residential
School by High River, Alberta and his personal experi- Connecting the ences and the removal of his own children fuelled his
contemporary desire to have them shut down permanently. On two
Métis to the different occasions Johnny went to Ottawa to protest
the residential schools. historic Métis.

One of his daughters, Emcie Callihoo
attended the
Pictured: Youville Convent, a residential school in St. Albert, Al- Patrick Calihou berta. From a young age she learned the shame of the son of being Metis and the importance of being pure in the ́ Paul Calihou eyes of God. In 1944 Emcie moved to Barnet Village, with daughter British Columbia. She became pregnant out of wed- and holding lock and legally changed her last name to Calihou to
great-great- go into hiding. She felt that telling her family about
great-grandson her three children would be too shameful and cut all
of ties to her family in St. Albert, never visiting until both
Louis Calihoux of her parents had passed.

Paul Calihou
the second born grew up in Barnet Vil- lage completely removed from his Métis culture and
family. He grew to become a non-destructive testing
technician in the Mower mainland. Paul and his wife
Honey Elizabeth Calihou raised four of their own children and were the foster parents to thirty-seven

Education For Reconciliation: Métis Professional Learning 43 CONTEMPORARY MÉTIS

Grant Family Pierre Calixte Desjarlais, was born in 1862 in St. François Xavier, Red River, Manitoba. Like many The legacy of our Métis past often overshadows the of the Métis receiving their Scrip and no longer feel- existence of the decedents of our giants such as ing welcome in Manitoba his family moved Westward. Cuthbert Grant. Below is the story of his lineage In 1897 he was married to Marguerite Boucher in from 1793 to the present. Lebret, Saskatchewan. Cuthbert Grant, was born in 1793 at Fortde la In the year of her grand Riviere Tremblante, Los Moun- ̀ father Jean Baptiste Dejar- tain Lake, Saskatchewan. Of lais’s death, Regina Des- Scottish and Assiniboine back- jarlais was born in 1908 ground he became a trader- and baptised. Regina had bourgeois of the North West her childhood during the Company in 1815. Shortly settlement period (1896- thereafter in 1816 was the 1929) in Saskatchewan. Battle of Seven Oaks where Although born in LeBret, Grant asserted his right as a Saskatchewan she eventu- Metis man to this land and the ́ ally moved to Regina. bounty it provided. After dam- At a young age she was re- aging his reputation due to his moved from her family to resistance, and the amalgama- attend the Qu'Appelle In- tion of the Hudson Bay Com- dian Residential School in pany and the Northwest Lebret. She married Peter Company, Grant moved to Katernick and had nine White Horse Plains, now children which she raised known as St. Francois Xavier. ̧ in North Battleford, He settled there along with Saskatchewan. Regina over eighty Métis families to gave birth to Harold Katernick in 1937 who grew up settle and farm. Scholars debate whether he was to become a long distance truck driver. overshadowed by Louis Riel and was not given the credit from his leadership and true title as founder Pictured: Julie Grant Scrip document granted in of the Metis. ́ St. François Xavier on September 03, 1880 In the late 1800s, John A Mac- Donald and the government’s National Policy expanded west- ward. The government was deter- mined to extinguish the Aboriginal title of the Métis. The “Scrip Policy” was developed by government and implemented throughout the Metis historic ́ homeland. Scrip commissioners similar to the Number Treaties commissioners, travelled to Metis communities in the historic ́ homeland. They extinguished title by awarding the Metis with a ́ certificate redeemable for land or money. They began to ap- proach Metis in Manitoba in the ́ 1870s. Julie Desjarlais, born in 1844, and daughter of Cuthbert Grant applied and was granted Scrip in St. Francois Xavier in 1880. ̧

44 Education For Reconciliation: Métis Professional Learning CONTEMPORARY MÉTIS

Wade Katernick was born in Regina, Saskatchewan to Harold and Lois Kater- nick. In an effort to find work in 1969 his mother and father moved to British Columbia. Having laid down roots in this province Wade, along with wife Laurel and his three children, became involved with the Two Rivers Metis Society in ́ Kamloops before relocat- ing to Vancouver. Wade has a long-standing ca- reer in the Information Technology Industry. He is dedicated to the the School of Nursing in regards to the Truth and preservation of Metis culture and is deeply supportive ́ Reconciliation Committee’s Calls to Action. of the Metis Nation British Columbia. ́ As a role model Brittaney feels it is important to share her knowledge and skills with the Métis Brittaney Katernick daughter of Wade and Laurel community. She is pursuing a career in healthcare. Katernick is a proud Métis women having just com- She takes pride in being Métis and feels that she pleted her Bachelor of Science in Nursing (BScN) can bring a unique perspective to nursing. program at Thompson Rivers University (TRU) in Kamloops, BC. She has aspirations to become a Scrip was granted to individuals rather than com- Nurse Practitioner and eventually obtaining her munities. This began the dispersal of the Métis as PhD. Brittaney has a passion for Indigenous health many of the lands were in faraway places. The Scrip and feels strongly about a nurse’s role in advocacy, system resulted in an out migration from Manitoba. politics and social justice. As a committee member In 1882-83, twenty families from St. François Xavier she played a role in making recommendations to moved to Saskatchewan.

Education For Reconciliation: Métis Professional Learning 45 HISTORY OF RESISTANCE & RESILIENCE

“These concepts of resistance were embedded into Métis thought as early as Métis group identity crystallized in the Red River Settlement in the early 1800s. A central tenet of this early Métis nationalist thinking was the notion that they constituted “une nouvelle nation” or a “new” nation of people both part of but distinct from Indigenous & European traditions.” – Leah Dorian

The lineages featured in this module demonstrate the Métis history of loss experienced across the historic Métis homeland. These experiences led to a need that still exists in the present, the need to assert Métis rights. The oldest patriotic flag Indigenous to Canada belongs to the Métis. The Métis infinity flag demonstrated the Métis assertion that they were a new Nation. The infinity symbolizes the fusing of Indigenous and European cultures in the creation of the MétisT people who will exist forever. National flags symbolize a country, if flown by the government. Prior to the Battle of Seven Oaks in 1816 the Métis were flying their own flag. As a new Nation the Métis became a dominant force in the historic Métis homeland.

To become a Nation one must have an economic base, a common national language, a founding myth, and a leader. The Métis possessed all of these in the historic Métis homeland in the 1800’s. As Bison hunters and fur traders, the first Michif speakers, whose bases were depots throughout the homeland, provided an economic base to support their Nation. Cuthbert Grant flew the infinity flag at the Battle of Seven Oaks. Flying this flag was an assertion of Métis rights as Métis Citizens. Throughout history, every Métis resistance revolved around self-government. This resistance has come from their desire to preserve the Métis’ culture, language, spiritual systems and economic activities.

As time passed, acts of resistance included moving to new areas to avoid assimilation and persecu- tion. In an effort to avoid European settlers the Metis journeyed westward to Saskatchewan, and to ́ Peace River Country which is now north-western Alberta and eastern British Columbia. This explains the kinship ties that exist today throughout Western Canada.

46 Education For Reconciliation: Métis Professional Learning HISTORY OF RESISTANCE & RESILIENCE

“Since 1816, and the Battle of Seven Oaks to the Red River Resistance and the Battle of Batoche our people have never wavered in our vision to have our existence and rights recognized in Canada” – President of the Métis National Council Clément Chartier

The Federal and Provincial governments have historically denied the existence of Métis title to land and excluded the Métis from the policies, programmes, services and benefits that are extended to other Aboriginal peoples in Canada . In the face of this denial, Métis leaders have had to adopt various strategies over the years in an attempt to draw attention to their plight and force the hand of state actors. Free Press Files Press Free

The original Battle of Seven Oaks monument on the north east corner of Main Street and Rupertsland Boulevard. HISTORY OF RESISTANCE & RESILIENCE

ollowing the Battle of Batoche in 1885 the The Federal government’s transfer of jurisdiction over Métis were marginalized from both the Crown lands and natural resources to the Prairie political and economic arena by state policy Provinces during the 1930’s concerned the Métis. and law. With no recognized title to land and During this time many Métis were dispersed to park- the exclusion from both the Euro-Canadians and the land and forested regions. Others were forced to live FIndigenous categories that guided policy the rights of on the road allowances in make-shift communities. the Métis were silenced. Due to policy constraints Many of the Métis had been forced to become “squat- that labeled the Métis as not “Indians” they were ters” on Crown Land due to the removal and they felt forbidden to live on Indian reserves. As a result the transfer may force them to be dispossessed Métis were effectively denied education, healthcare again. Métis leaders began to press government offi- and service programs. They were forced to live at the cials for education and health services, as their living fringe of society on the borders of reserves and conditions precluded them from access to all of towns. This is why the Métis were known as the these. In an attempt to secure land title for them- “Road Allowance People”. selves leaders stressed the importance of the land to their livelihoods indicating land title would result in By the 1930’s the Métis had lived in the shadows for self-sufficiency. over forty-five years. Despite appalling living condi- tions and the wholesale displacement from Métis Through their efforts to raise awareness about the community and land the Métis were not a national plight of the Métis, the Deputy Minister proposed the priority. Leaders like Malcom Norris, Jim Brady, Peter appointment of the Ewing Commission in 1934, a Tomkins, and Joe Dion mobilized the Métis . They travelled Royal Commission to investigate and make recom- to communities throughout the prairies during the de- mendations for the Métis of Alberta. Through needs pression to discuss their demands for change with based discourse the Métis leaders hoped to advance families struggling due to the national political the idea that a land grant was an inexpensive and ex- agenda that forgot about them. They shared the ef- pedient way to address the social welfare needs of fects that the government’s denial of Métis rights was their people. The land grant would signal that they having on them as a people. The new found Métis had become a national priority. More importantly the political leaders were able to give voice to the si- land grant resulted in the creation of the Alberta lenced group making demands for a better life for Métis Settlements. their people. The demand to improve the socio-eco- nomic conditions of the Métis was well received by “In seeking a solution we must re-examine the the provincial government as they were open to be- Métis question in the light of the economic and social ginning to dialogue. Their political effort led to the developments of the last seventy years... any creation of Métis political organizations that provided constructive change of policy must proceed from the local and provincial services and programs. needs of the people” – Métis Association of Alberta

Scrip Commission Tent, Saskatchewan 1899

48 Education For Reconciliation: Métis Professional Learning HISTORY OF RESISTANCE & RESILIENCE

In other provinces such as Manitoba, Saskatchewan they were “ordinary citizens who did not come under and Alberta, welfare policies were established to inte- the Department of Indian Affairs”– a position which grate the Métis into the local economy and improve the Supreme Court of Canada would later rule against educational outcomes. in Daniels v. Canada.

Métis organizations were beginning to be viewed as On a provincial level, the Métis’ need based discourse entities that could effectively deliver programs and made an impact. However it was not until the 1970s services to bridge the gap between Aboriginal and that the issue of Métis rights found its way onto non-Aboriginal socio-economic conditions. This re- Canada’s Federal policy agenda. Prior to Calder et al. sulted in a dilemma for the Métis political organiza- v. Attorney-General of British Columbia Métis land tions. They became dependent on funding from the rights had been subject to government policy government to run programs beneficial for their mem- as evidenced by the Manitoba Act, 1870, the scrip bers but remained responsible for confronting the programs in Manitoba and Saskatchewan, and the government for more political autonomy. Other Métis creation of Métis colonies and settlements in organizations had become a bureaucratic arm of the Saskatchewan and Alberta. Following the decision government that acted as a buffer between the Fed- that Aboriginal land title was not derived from statu- eral Government and the Métis Associations . tory law but instead existed prior to colonization, there was an opportunity for the Métis. This was not Despite efforts by Métis and provincial leaders to per- the case. They were excluded for all comprehensive suade the federal government to accept fiduciary re- land claim negotiations. sponsibility for the Métis, Ottawa maintained that

In 1978, Harry Daniels, president of the Native Council of Canada released a series of policy statements depicting the significant role that the “Métis Nation played in unifying this country” and how much their presence influenced the course of Canadian history . In 1980 Harry Daniels, Clement Chartier and Jim Sinclair sought to have the Métis included in the constitutional amendment and have the federal fiduciary responsibility for the Métis recognized. The Constitution Act, 1982 specifically references the Métis as one of Canada’s Aboriginal peoples. From 1983 to the present the promise of section 35 would remain largely unfulfilled in the case of the Métis. There have been gains in favour of the Métis in the Canadian judicial system such as the court victories in the areas of harvesting, identity and land. 1. Supreme Court of Canada’s recognition of Métis The Métis in Manitoba have yet to see tangible harvesting rights in R. v. Powley (2003) has led to benefit from this victory. This ruling is also specific a case-by-case expansion of Métis rights from On- to the Métis residing in Manitoba and does not tario westwards. extend to those who in the 1880s were dispos- sessed and relocated to Saskatchewan, Alberta 2. Manitoba Métis Federation v. Canada (Attorney and British Columbia. General) acknowledged Canada’s failure to uphold the honour of the Crown in fulfilling its promise of 3. Daniels v. Canada affirms that the Métis are in land to the Manitoba Métis. fact under the constitutional jurisdiction of the federal government

Despite this judicial success the Métis rights are not fully recognized and implemented in Canada. Programs for education, healthcare and services have not been offered to the Métis as the ruling suggested.

Today the five governing members of the Métis Nation deliver a broad array of programs and services to their citizens, pass laws, engage in business and economic development projects, and participate in a progressively more robust mosaic of multilevel governance structures.

Education For Reconciliation: Métis Professional Learning 49 THE MÉTIS IN BRITISH COLUMBIA HISTORY

he Métis National Council (MNC) has represented the Métis Nation nationally and internationally since 1983. It receives its mandate and direction from the democratically elected leadership of the Métis Nation’s governments including; British Columbia, Alberta, Saskatchewan, Manitoba and Ontario. Specifically, the MNC reflects and moves forward on the desires and aspirations of these Métis governments at the national and international level. Overall, the MNC’s central goal is to secure a healthy space Tfor the Métis Nation’s on-going existence within the Canadian federation. Métis Nation British Columbia Métis Nation British Columbia (MNBC) is recognized by the provincial and federal governments and the Métis National Council as the official governing organization in the province of British Columbia. MNBC represents over 16,000 provincially registered Métis citizens and a majority population of nearly 70,000 self-identified
Métis people.

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50 Education For Reconciliation: Métis Professional Learning THE MÉTIS IN BRITISH COLUMBIA HISTORY

Historic Métis Communities of the Federal Government.
The Métis National Council
Communities emerged along the fur trade routes dur- is governed by a National President and five Board of
ing the late 1700s in the Historic North West. These Governors (Presidents of the following Provincial Métis
communities were distinct and separate from First Councils, Métis Nation British Columbia, Métis Nation
Nations communities and those established by Euro- Alberta, Métis Nation Saskatchewan, Manitoba
Métis pean Fur traders. Métis Communities existed prior to Federation, Métis Nation
Ontario.) non-Indigenous settlement. These historic communi- ties were distinctly Métis and had a distinct culture, Provincial Métis Councils (such as Métis Nation British
traditions, language, way of life, collective conscious- Columbia) represent Métis on a provincial level. This is
ness and nationhood. the Métis equivalent of Provincial Governments.
Métis
Nation British Columbia is governed by a Provincial In addition, these historic communities were united by kinship and political historical events such as the Buf- falo Hunt, the Battle of Seven Oaks, the Sayer Trial, and “I became a member because the events of 1869-70 at Red River and 1885 at Ba- toche. Historically, there was a fluidity of movement by I was the only person I knew that Métis across our Historic Homeland during the early formation of the Métis Nation. This suggests that the had any interest in our culture. Métis community was not bound geographically but rather expressed through economic, social, and politi- If I don’t do what I do and cal identities. whatever I know will die with me. Contemporary Métis Communities Contemporary Métis Chartered Communities have a Like the stories and degree of autonomy within the governance structure of the Métis Nation. They are the grass-roots of the Nation. red river cart building especially According to the MNBC Constitution “Communities shall be the basic unit of the Métis Government. the traditions No community (city, town, municipality or unincorpo- rated municipal unit) shall have more than one Commu- that keep our traditions alive” nity.” Every Citizen of MNBC is required to become a -Patrick Calihou member of a Chartered Community. However, members of a Chartered Community are not required to register with MNBC; this is a contributing factor to the differing President, provincially elected Vice President, provin- numbers between MNBC Citizenship and Census numbers. cially elected Woman’s representative, provincially elected Youth representative and regionally elected For the Métis, the word community has several mean- Directors (7 in total). ings. The Métis Community can be local in scope. For example, in R. v Powley, the Supreme Court of Chartered Métis Communities represent Métis on a Canada defined the appropriate Métis rights-bearing local/regional level. This is the equivalent of a Munici- group as a Métis community: “A Métis community can pal Government. Chartered Métis Communities are gov- be defined as a group of Métis with a distinctive collec- erned by an elected Board. Métis Chartered tive identity, living together in the same geographic Communities in British Columbia represent contempo- area and sharing a common way of life.” rary Métis communities where at least 25 adult Métis Citizens reside. The existence of a Chartered Commu- Governance nity does not require the assertion of an historic Métis The governance structure of the Métis Nation can be Community, but rather reflects the contemporary real- compared to the governing structure of Canada. ity of Métis mobility and residency. Chartered Commu- Métis National Council represents the Métis Nation na- nities represent Métis within their geographic tionally and internationally. This is the Métis equivalent boundaries as opposed to historic and or kinship ties.

Education For Reconciliation: Métis Professional Learning 51 THE MÉTIS IN BRITISH COLUMBIA HISTORY

Métis Nation British Columbia Importance of Citizenship “We have to stand up and be counted. Lots of people still say ‘well I don’t need a card to know I’m Métis’, but that’s not the point. It’s not for us it’s for the future generation, and if we don’t stand up and say we are, nobody will know how many of us there are and what we want. So we’ll never get what we want. It’s a great idea to stand up and be counted. If don’t stand up and be counted we won’t have a say in the government and if we don’t stand up now our grandchildren will have to deal with it” –Jean Peerless Métis Elder

Métis Nation British Columbia Citizenship Application All Métis Nation Council Governing Members including Métis Nation British Columbia have adopted the Métis Na- tional Council’s Métis definition, which is now the citizenship definition specified in their respective Constitutions and By-Laws; and all have put into place a process to implement that definition; however each Métis Registry has its own specific requirements.

Basically, an applicant must apply to be included in the Registry; and must provide identification, such as government issued photo To prove descent from the identification; a Long-Form Birth Certificate or Baptismal Record; historic Métis Nation, and demonstrate they are a descendant of the historic Métis Nation. applicants are required to To prove descent from the historic Métis Nation, applicants are required to furnish a genealogy showing their link to an historic Métis ancestor. furnish a genealogy Unlike the Indian Registry, which has been in operation for well over a showing their link to an hundred and twenty-five years, there exists no database listing all per- sons who were Métis in the past, so it is now necessary to reconstruct historic Métis ancestor Métis ancestry through genealogical research. While this no doubt makes registration a more onerous process, it is important to note that production of a genealogy is a one-time event, when the applicant is recognized as Métis they should never be re- quired to do it again. Moreover, their genealogy can, with written con- sent, be used to help their children, siblings and close relatives obtain registration as Métis.

In time, as more and more people register as Métis, the greater will be the chance that Métis Registries will already have the applicants’ fam- ily tree information in their databases. It is also important to under- stand that, to meet the requirements of the MNC's Métis definition, they must trace their ancestry back to the "historic Métis Nation". For Métis residing in the Prairie Provinces or whose family comes from the Prairie Provinces, this means tracing their ancestry to a person who received Métis scrip or Manitoba land grants or who is listed as Métis or Half-Breed in the 1901 Canadian Census, which was particu- larly thorough in identifying half-breeds. This can usually be accom- plished by tracing your ancestry back about a hundred years that is, four, five and perhaps six generations, depending on age.

For Métis whose ancestors did not receive scrip or who come from areas of the Métis Homeland where scrip was never issued, other documentation, such as census and trading records often exist to identify a historic Métis ancestor. The Supreme Court in Powley stressed the importance of providing "objectively verifiable" proof of descent from an historic Métis community. Métis Registries, as a consequence, do require applicants to furnish documentation, such as Long-Form Birth Certificates, marriage certificates or baptismal records, providing official proof of inter-generational links for each generation to their historic Métis ancestor (their parent, grandparent and sometimes great-grandparent on the Métis line). This is often the most difficult part of the genealogy, but Métis National Council 2011 Council National Métis most Métis Registries can assist you in obtaining these documents.

52 Education For Reconciliation: Métis Professional Learning THE MÉTIS IN BRITISH COLUMBIA HISTORY

What are the Steps to applying for Métis Nation British Columbia Citizenship?

1. Provide a copy of a family information birth or bap- Online Application tismal certificate for the following individuals going http://www.mnbc.ca/contact/citizenship- back to 1901. These documents contain an individual’s application name, date, gender, parent’s names and birth place. i. Applicant ii. Métis parent iii. Métis grandparent iv. Métis great grandparent

2. Complete the 5-generation pedigree chart

3. Provide a copy of one additional form of valid BC issued photo identification, such as: BC Identification, or Canadian passport. Applicants 18 yrs. of age and under can provide a copy of their BC Care Card as identification.

4. Complete, sign, date & have witnessed the “Consent to Release” form.

5. Complete, sign and date “Indian Registry Screening Consent” form.

Education For Reconciliation: Métis Professional Learning 53 THE MÉTIS IN BRITISH COLUMBIA HISTORY

Frequently Asked Questions

Is a Citizenship Card required to access programs and services? Programs and services provided by the Métis National Council governing members including the Métis Nation
British Columbia are available to all people who identify as Métis are not restricted to card-carrying citizens. Proof
of Métis Citizenship and proof of permanent residency is required to vote in elections or at assemblies held by
Métis Nation British Columbia. Citizenship cards are used to access certain government and third-party programs,
such as Aboriginal procurement policies and Aboriginal post-secondary education scholarships and bursaries,
since they require proof of Aboriginal (Métis, First Nations or Inuit) ancestry.

Is there an official national registry for Métis people in Canada? There is no official national registry for Métis people in Canada that is recognized by Métis National Council or the
Federal government. Each of the five governing members of the Métis National Council which include Métis Nation
British Columbia, Métis Nation Alberta, Métis Nation Saskatchewan, Manitoba Métis Federation and Métis Nation
Ontario manages their own provincial Métis identification registry.

How is Métis identity and Citizenship established in Métis Nation British Columbia central registry? Métis identity is established be verifying Métis ancestry; this is done by confirming the applicants connection to
the Historic Métis Nation Homeland and the founders of the first Métis Nation. With mandatory genealogical sup- porting documentation the Central Registry is able to determine this.

Is Métis ancestry based on blood quantum? Métis ancestry is based on an individual’s connection to the Historic Métis Nation Homeland and the founders of
the first Métis Nation.

What happens if you are found not to be a Metis Citizen but have Aboriginal ancestry? This opens up an opportunity to reconnect with́ your ancestry. If "CPSJHJOBM
BODFTUSZ
is identified in your search there is an opportunity
to learn more about your own distinct culture. If a search identifies a Nation such as the Squamish or Haida Nation
as your ancestry there is an opportunity to connect as a non-status member with the appropriate Nation to learn
more about your ancestors and community.

Is it possible to have both a Registered Indian Status card and a Métis Citizenship Card? The Métis National Council Métis definition explicitly states that Métis are distinct from other Aboriginal people for nationhood and cultural purposes. You cannot belong to both the Métis Nation and a First Nation at the same time. Métis Registries will normally require you to consent to a search in the Indian Registry to ensure you are not already a status or Treaty Indian under the Indian Act.

Citizenship cards are used to access certain government and third-party programs, such as Aboriginal procurement policies and Aboriginal post-secondary education scholarships and bursaries

54 Education For Reconciliation: Métis Professional Learning THE MÉTIS IN BRITISH COLUMBIA HISTORY

Darrell Fox, brother of Terry Fox, holds his Métis Nation card in Chilliwack, B.C., in 2017

Why is it critical for the Métis to register and become a Citizen of the Métis Nation? The Director of the Registry often has the opportunity to speak directly with potential applicants. When this op- portunity arises, the Director shares the following critical reasons for all self-identified Métis in British Columbia to apply for their Citizenship.

■ Ongoing preservation/documentation of ■ Critical for Métis children in care to stay connected Métis family history. at the very least with their heritage and culture. ■ Continuity from historical to contemporary – ■ Right to participate in governance – an MNBC every year, decade and/or generation that goes by Citizenship card is required to be a political takes contemporary Métis one step closer to representative for provincial and regional positions historical Métis. as well as Youth, Women, and Veterans. ■ Without registering and documenting these family ■ MNBC Citizenship cards are recognized and accepted histories they will eventually be lost and fade away. by the government as secondary identification for Future generations will not be able to look back, voting in the Federal Election. with continuity, on the history of their Métis ■ Numerous scholarships and bursaries only accept ancestors/ancestry. MNBC Citizenship cards as confirmation of Métis ■ Not all historical Métis family history is well identity. documented – everyday provides an opportunity to ■ Re-enforces the strength of the Métis Nation in BC fill in gaps etc. This is critical to continuity. and Canada - MNBC is the official Métis Identification ■ Significant opportunity for contemporary Métis to Registry in BC and is recognized as such and connect with their heritage, culture, language, recognized by Métis National Council and provincial dance etc. and federal governments. ■ Critical for Métis that were adopted into non-Métis ■ This will play a critical role in the post-Daniels era families and want to connect, even in terms of for Métis in BC. genealogical purposes only, with their ancestry.

Education For Reconciliation: Métis Professional Learning 55 THE MÉTIS IN BRITISH COLUMBIA HISTORY

Métis Nation British Columbia relationship with Canadian Government In 2016, the Provincial Government of British Columbia and Métis Nation British Columbia signed the Métis Nation
Relationship Accord II (MNRA). The renewed MNRA focuses on enhancing supports for Métis people in a number
of socio-economic areas including Mntis identification and Children and Family. The MNRA signals the Province’s
commitment to change for Métis people and establishes an important government to government relationship
between the Province of British Columbia and Métis Nation British Columbia.

Métis Nation Relationship Accord II The Métis have faced a disproportionate amount of challenges when it comes to social, economic, health,
employment and education indicators.

As mentioned above the Métis Nation British Columbia and the Province of British Columbia re-signed the Métis Nation Relation- ship Accord II to signify a renewal of the positive working rela- tionship between the governments for Métis in British Columbia.

This accord set out the objectives to address health, housing, education, economic opportunities, Métis identification and data collection as well as any opportunities for engaging in a tripartite relationship with the federal government.

THE RENEWAL ACCORD COMMITS TO THE ADDITIONAL AREAS IN THE BETTERMENT OF MÉTIS PEOPLE IN BRITISH COLUMBIA:

■ Children and families ■ Information sharing ■ Justice ■ Wildlife stewardship

56 Education For Reconciliation: Métis Professional Learning THE MÉTIS IN BRITISH COLUMBIA HISTORY

Statement From The Nation President Morin-Dal Col said, “This Accord shows a strong and renewed commitment by the Government of British Columbia to work closely with MNBC in a large number of important areas to help ensure we can continue to make a difference for the nearly 70,000 Métis people in this province. We are very appreciative of the working relationship that we have had with Minister Rustad for the past four years, and now with the renewed commitment through the Accord we look forward to continuing work with Minister Rustad and Marc Dalton, the recently appointed Parliamentary Secretary for Métis Relations.”

“It is a good day for all Métis people in British Columbia, especially with the signing of the Accord taking place on the day that the Provincial Government has proclaimed it “Louis Riel Day” and on a day that the Métis flag is flying in front of the BC Legislature” -President Morin-Dal Col

Raising the Métis flag in Victoria on Louis Riel Day

British Columbia acknowledges the importance of Louis Riel as one of the foremost historical Métis leaders by proclaiming November 16th as Louis Riel Day. The Métis flag was raised at the B.C. Parliament Buildings in Victoria to demonstrate the commitment to work together for the betterment of Métis people throughout British Columbia. Outside Back Cover: Bruce Dumont. Bruce Cover: Back Outside

Education For Reconciliation: Métis Professional Learning 57