Cultural Impact Cultural Impact 85
Total Page：16
File Type：pdf, Size：1020Kb
THE REPORT OF THE MACKENZIE VALLEY PIPELINE INQUIRY 8 Cultural Impact Cultural Impact 85 Cultural Impact: Chief Justice John Marshall of the Supreme the preponderance of evidence presented to this Court of the United States, writing in 1823, Inquiry indicates beyond any doubt that the A Retrospect described the attitudes of the Europeans in culture of the native people is still a vital force this way: in their lives. It informs their view of On the discovery of this immense continent, the themselves, of the world about them and of the Early Views of the North great nations of Europe were eager to appropri- dominant white society. Before considering the economic and social ate to themselves so much of it as they could Euro-Canadian society has refused to take impact that the pipeline and the energy corridor respectively acquire. Its vast extent offered an ample field to the ambition and enterprise of all; native culture seriously. European institutions, will have, we should examine the history of the and the character and religion of its inhabitants values and use of land were seen as the basis of cultural impact of white civilization upon the afforded an apology for considering them as a culture. Native institutions, values and native people of the North. The relations people over whom the superior genius of Europe language were rejected, ignored or between the dominant society and the native might claim an ascendency. The potentates of the misunderstood and – given the native people’s society, and the history of that relationship from old world found no difficulty in convincing themselves that they made ample compensation use of the land – the Europeans had no the earliest times to the present, should be borne to the inhabitants of the new, by bestowing on difficulty in supposing that native people in mind: they condition our attitudes to native them civilization and Christianity, in exchange possessed no real culture at all. Education was people, and theirs towards us. for unlimited independence. [Johnson v. perceived as the most effective instrument of When the first Europeans came to North McIntosh (1823) 21 U.S. 543, 572] cultural change; so, educational systems were America, they brought with them a set of It was to be the white man’s mission not only to introduced that were intended to provide the attitudes and values that were quite different tame the land and bring it under cultivation, but native people with a useful and meaningful from those of the original peoples of the also to tame the native people and bring them cultural inheritance, since their own ancestors continent. At the heart of the difference was within the pale of civilization. This sense of had left them none. land. To white Europeans, the land was a mission has remained the dominant theme in The assumptions implicit in all of this are resource waiting to be settled and cultivated. the history of white-native relations. several. Native religion had to be replaced; They believed that it was a form of private In Northern Canada, even though the native customs had to be rejected; native uses of property, and that private property was linked to possibilities for agriculture were virtually non- the land could not, once the fur trade had been existent in comparison with the prairie lands, political responsibility. This political theory superseded by the search for minerals, oil and the white man’s purpose was the same: to about land was coupled with religious and gas, be regarded as socially important or subdue the North and its people. In the old days economic assumptions. Europeans believed that economically significant. that meant bringing furs to market; nowadays it the conditions for civilized existence could be means bringing minerals, oil and gas to market. This moral onslaught has had profound satisfied only through the practice of the At all times it has meant bringing the northern consequences throughout Canada. Yet, since the Christian religion and cultivation of the land. As native people within white religious, coming of the white man, the native people of an early missionary phrased it, “Those who educational and economic institutions. We the North have clung to their own beliefs, their come to Christ turn to agriculture.” sought to detach the native population from own ideas of themselves, of who they are and To the Europeans, the native people’s use of cultural habits and beliefs that were thought to where they came from, and have revealed a the land, based upon hunting and gathering, was be inimical to the priorities of white civilization. self-consciousness that is much more than extravagant in extent and irreligious in nature. This process of cultural transformation has retrospective. They have shown a determination But to the native people, the land was sacred, proceeded so far that in the North today to have something to say about their lives and the source of life and sustenance, not a many white people – and some native people, their future. This determination has been commodity to be bought and sold. too – believe that native culture is dying. Yet repeatedly expressed to the Inquiry. 86 NORTHERN FRONTIER, NORTHERN HOMELAND - Mackenzie Valley Pipeline Inquiry - Vol. 1 The Fur and Mission Era intermittent, its impact was pervasive. White and had to learn local skills, they nonetheless controlled northern society – or were seen to do The penetration of European values in the society dictated the places and terms of exchange, so. The authority of traditional leadership was North has been felt for nearly two centuries. In took care to ensure that its rituals (social as well greatly weakened. The power and influence of the early days of the fur and mission era, the as religious and political) took precedence in any traders, missionaries and policemen were native people were able to participate in the fur contact between native and white, and provided a noticed by many early observers of the northern trade with comparatively little disruption to system of incentives that was irresistible. Political, religious and commercial power over scene. No less an authority than Diamond many of their patterns of social and economic Jenness believed that, “The new barter organization, and with little change to their the lives of the native people came to reside in the triumvirate of policeman, priest and Hudson’s economy – furs in exchange for the goods of basic cultural values. For most of the year they civilization” had caused great harm to the Inuit, still lived off the land, travelling in small groups Bay store manager. Behind these agents at the frontier lay the and indeed had made them “economically its of families in the semi-nomadic tradition of power of the metropolis as a whole, a power slaves.” hunting and gathering peoples. Their aboriginal that was glimpsed occasionally when a ship But the native people did not always see it that cycle of seasonal activity was modified to arrived, a plane flew overhead, or a law court way. They felt – and still feel – that they gained include visits to the trading post and mission to with judge and jury came to hold court. White materially from the fur trade, even if at the same sell their furs, to buy tea, sugar, flour and guns, people in the North were powerful because of time they became dependent upon and and to go to church. what they did, the goods they dispensed, and all subordinate to outsiders. The material culture of Father Felicien Labat, the priest at Fort Good that they represented. Their power became the fur trade did, in fact, become the basis of Hope, tracing a century of history through the entrenched during the fur and mission era in the what is now regarded as the traditional life of the diary of the mission, told the Inquiry about life Mackenzie Valley and the Western Arctic. native people – and this is so throughout the during the fur and mission era: Although the fur and mission era ended 20 Canadian North. It is not surprising that the fur [The trading post] of Good Hope was deserted years ago, the RCMP, Church and Hudson’s trade era, dependent as it was on traditional skills during the winter months. Christmas and Easter Bay Company still possess considerable and a blending of technology with aboriginal would see a good many of [the Dene] back in the authority in the North, but their authority is no Fort for a few days, but soon after New Year they ways, often seems to have been a better time, for would again go back to their winter camps. Then longer exclusive. Government has proliferated. it was a time when life still had a coherence and it would be the spring hunt, when beavers would The mining industry and the oil and gas purpose consistent with native values and life on start to come out of their houses and travel down industry have arrived. And these new the land. Today, when Indian and Eskimo people the many rivers. Summer would bring nearly authorities – governmental and industrial – speak of the traditional way of life, they are not everyone back into Fort Good Hope.... The peo- possess a power that transcends the old order: a ple lived close to nature, and their life pattern referring to an unremembered aboriginal past, power to alter the northern landscape and to but to the fur and mission era. Most of today’s followed the pattern of nature. Winter and spring extinguish the culture of its people. were times for working, when transportation into adults in the Mackenzie Valley and the Western the heart of the land was easier.