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THOU SHALT FORGET Indigenous Sovereignty, Resistance and the Production of Cultural Oblivion in Canada Pierrot Ross-Tremblay

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THOU SHALT FORGET Indigenous Sovereignty, Resistance and the Production of Cultural Oblivion in Canada Pierrot Ross-Tremblay THOU SHALT FORGET Indigenous Sovereignty, Resistance and the Production of Cultural Oblivion in Canada Pierrot Ross-Tremblay HUMAN RIGHTS CONSORTIUM THOU SHALT FORGET Indigenous Sovereignty, Resistance and the Production of Cultural Oblivion in Canada Pierrot Ross-Tremblay Published by the University of London Press Human Rights Consortium, Institute of Commonwealth Studies, School of Advanced Study, University of London, 2019 https://hrc.sas.ac.uk © Pierrot Ross-Tremblay, 2019 ISBNs 978-1-912250-09-7 (paperback) 978-1-912250-28-8 (.mobi) 978-1-912250-29-5 (.epub) 978-1-912250-42-4 (.pdf) University of London Press School of Advanced Study University of London Senate House Malet Street London WC1E 7HU Cover image: Paul Ross Sr in front of his house in Essipit, with family mem- bers (his daughter-in-law, Angèle Vallée, on his right, and his son, Joseph Ross, on the back cover of the book) and visitors who are seated (Musée du Bas-Saint-Laurent, Rivière-du-Loup Fonds J-Adélard Boucher, NAC jab0486f mbsl.qc.ca). Contents List of figures v Acknowledgements vii Introduction 1 1. The Essipiunnuat, the Salmon War and cultural oblivion 23 The study of cultural oblivion 24 The Essipiunnuat: contexts and circumstances 36 The Salmon War 51 Conclusion 57 2. The sources of war: colonialism and the emergence of collective agency 61 A hand strangling us: external determinants 62 Hope in our hands: faces of group agency 80 Conclusion 101 3. Capturing who we were: heroic postures in tragic circumstances 103 Self-portraits: narrating one’s performance 105 Inter-individual depictions: narrating others’ gestures 123 Images of the group: gazing at ourselves 137 Conclusion 141 4. Stories on the transformative experience of war: from self-empowerment to a metaphysics of domination 143 Ways of relating: relational system remodelling 145 Self-concept alterations: mutations and metamorphosis 149 Fruits of uprising: the sweet and the sour 158 Internal reordination: the path to monocracy 172 Conclusion 187 5. The Essipiunnuat’s actuality in light of the past 191 The weaving of forgetfulness 191 Reminiscences and the fragility of oblivion 207 Contemporaneities: the mirror of memory 211 Figures of continuation: from planned annihilation to self-designs 229 Conclusion 245 Postface | Heirs of oblivion: leaders’ interiority as a public issue 257 Bibliography 263 List of figures 1. Present-day Innu locations. 2 2. 2016–17 marketing campaign. 8 3. Innu family on the edge of the St Lawrence River, near a village today called La Malbaie, dated 1863. 33 4. Les Escoumins township c.1912. 40 5. Old Paul Ross Senior. 42 6. Ushashamek or Atlantic salmon moving up the river of their birth to breed. 48 7. Sawmill and dam built on the Esh Shipu river. 49 8. Essipiunnu Marcel Ross raising a net during the Salmon War. 50 9. Québec Police force intervening in Listuguj, June 1981. 53 10. March of First Peoples in support of Essipiunnuat during the Salmon War. 95 11. Indigenous chiefs pulling Essipit’s ‘symbolic net’. 98 12. Essipit, 1980s. 165 13. Essipiunnuat, members of the Ross family c.1940. 231 14. A present-day traditional site. 235 Acknowledgements This book is the result of several years’ work that began with my first doctoral reflections in 2005–6 at the Institute for Development Studies in Geneva, continued during my PhD studies at the University of Essex (2007–12) and rounded off at Laurentian University in Sudbury (2014–19). This book could not have come to fruition without the love of my family who supported, encouraged, trusted and defended me, from beginning to end – especially my life partner, comrade and colleague, Nawel Hamidi – a person with a heart of gold who has always encouraged me to stand up, hold my head high and tell it as it is, especially in the face of injustice and the worst outrages. This book is yours also. To my boys Pishimnapeo (Shams), Maikan (Ushen) and Lounès, this book asked a lot of you in absence and silence, too much perhaps. But your dad wrote it with the conviction that it would nourish the little Essipiunnuat that you are and will become. Your Innu heritage is a treasure, never doubt it. To my exceptional parents, Réal and Claude-Andrée, you have been consistently generous, protective and good counsel from the beginning, providing unwavering support. Be assured of my complete gratitude. Thank you to my brother Dario who has always been there to support and accompany me on our ancestral territories to refresh and keep the vision clear, on the calm seas and during storms. The camaraderie and humour of my cousins and hunting partners, Pascal, Anton, Fred, Martin, Yannick and Christian, helped me greatly in my daily life in Essipit, thank you. Thanks to my aunts, uncles and extended family, including my brothers-in-law and comrades Riad and Fares. We are a wonderful family. Many sacrifices on the part of our relatives were necessary before it was possible for me to give birth to this book, in what proved to be a somewhat difficult labour. I am indebted and deeply grateful to you. This work is also yours. I would like to express my deepest gratitude and love to the Essipiunnuat, from all generations, and especially to those who lived through the Salmon War and agreed to share their stories and thoughts. You have taught me and transformed me by your affection, your stories and your wisdom. In all humility, I have done everything in my power to be faithful to your spirit and your words. Thank you to the Elders who guided me, informed me, and helped me avoid the pitfalls and dangers of researching my own community, especially when the subject was the traumatic conflict and issues of memory and forgetfulness touching the very heart of internal colonialism. Your sound advice, always consistent with the expression of truth for the purposes of healing and justice, has made all the difference in this book. Investigating our own cruelties is sometimes difficult or even dangerous but you have given me xi xii THOU SHALT FORGET the conviction that to be honest and to say things as they are has a higher value than the benefits of remaining silent on what must be voiced. I have learned that by following your advice, we arrive at the end of the road with some scratches, but lighter of heart. Thank you for the courage of your words and for your patience with a young researcher who sometimes lacked experience. This book is above all a tribute to the Essipiunnuat warriors, especially those who have since left us for the great land and whose portraits in this book are testimony to the legacy of our ancestors – this book is dedicated to you. I am thinking of warriors such as my nimushum Paul Ross Jr (Ti-Paul), Jean-Noël Ross, my uncle Marcel Ross, our cousin Serge Moreau, Uncle André Ross (Pet), André (Ti-Nours) Ross, Uncle Romeo and Uncle Arthur. Tshinashkumitnau. Thank you to everyone for your stories. Whether you work for the band council or criticise it, support or oppose modern treaties, thank you for your courage speaking out. I have learned as much from those who encouraged me to pursue the search for truth as from those who have done everything in their power (some Essipiunnuat and some not) to prevent this book from seeing the light of day. By their love, the first gave me the resolve, the inspiration and the conviction to pursue publication. Thanks to them, future generations will know how far their ancestors were prepared to go in order to defend their heritage and ancestral sovereignty. By their relentless efforts, the second group offered me invaluable insight into the production of forgetfulness and ignorance, how the deep forces of psychological colonialism impact upon our relationship with the past (truth) and the Earth (life). It is where the opposing current is strongest that the salmon finds a way to bounce back and return a little closer to where it was born. Every obstacle, every dam erected on the way, became a source of crucial information to the last. The second group also taught me how to guide future researchers in looking at their own communities, and how to put the love of truth, honesty and bravery above the short-term interests of pleasing the authorities. Over the years I have received many teachings from my Innu brothers and sisters from Natuashish, Sheshashit, Pakuashipit, Unamen Shipu, Natashkuan, Ekuanitshit, Ushat Mak Mani Utenam, Pessamit and Mashteuiatsh, and from other First Peoples, including our brothers and sisters Wendat and Atikamekw Nehirowisiw. I would like to heartily thank Elder and Professor Malcolm Saulis for his teachings on our medicines, our ceremonies and the moral and spiritual qualities required to be a good person and a circle keeper. These profound teachings have nourished and guided me. I am indebted to all the writers and thinkers of the First Peoples, such as the late An Antane Kapesh and William Commanda, Charles Coocoo, Leroy Little Bear, Georges Sioui, Shanipiap Sioui-Mackenzie, Joséphine Bacon, Évelyne St-Onge, Élie Mestokosho and great allies and transmitters of knowledge who were generous with me, such as ACKNOWLEDGEMENTS xiii Rémi Savard, José Mailhot, Sylvie Vincent and Paul Charest, and not to forget the great researcher and mentor Sylvie Poirier. I am especially grateful to my Innu brothers and sisters from Matimekush-Lac John who welcomed me in the years 2004–6 and supported me in my healing and cultural empowerment process. Thank you to Elder Utshemau Thaddé André, to the thinker and big brother Essemeu Mackenzie and his family and to my friend Donnat Jean- Pierre, for hospitality and kindness.
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