https://d1y502jg6fpugt.cloudfront.net/25945/archive/files/19e576e4565629ca6b61ae91b962754f.pdf?Expires=1793232000&Signature=qHrCIiDrwsG-ls9oYMMpIwtQS9odixVkWYHfAg3Tecigk2jDYInDDeE7AHB2sn9mPboNKoqa2ctWwBlkYgDeGHygNqgIaaAa8uv0OxrP4iNFlFqu--8QDPvO1g0QBCnbTv-hF9giSWu0id5x7zHB57oxBLr98W55GbEzBXXxd4VnnsS11uGzCbVOYvuSR%7Ezt0OUg9DRb60g1ei9eIV7R4sOU7a-7Vrqbe-PUPdVaAQ6xgMmCBLTsFg3urczT70zq5sFA-koH8spdixBxcK87yfQVJDtDpmBq3ksza%7EcoE4gMvpEIEHso631eoXEjDofXbmILsyloZ3AJFCr1XSPDcg__&Key-Pair-Id=K6UGZS9ZTDSZM 3d45183a2c43fc483554be3cb9c2783c PDF Text Text SASKATCHEWAN •2.110 The Official Monthly Publication of the Federation of Saskatchewan Indian Nations ISSUE DESECOURS SEPTEMBER 19811 �Deni yaie kinade za SEPTEMBER Fighting Of Moose or Deer Moon ~ 1 ... ~ SEPTEMBER Aeelnlbolne: Wah pe-hi (Yellow Leaf Moon) Plalns Cree: Nohcitowipisin (Mating Moon) or Tukwa 'ke pisim (Autumn Moon) Saulteaux (Plalne Ojibwa): Moos-ok-ka-we-cheen-de-wat-kee-zis (Moose Mating Moon) Dakota Sioux: Psin'hnaketu-wi (The Moon when rice is laid up to dry) EDITORIAL INFORMATION THE SASKATCHEWAN ..... ' OFFICES The editorial of the Saskatchewan Indian have now been moved to a new location: 2nd floor, 310 - 20th Street East Saskatoon, Saskatchewan S?K OA7 All correspondence should be directed to the Editor of the Saskatchewan Indian. INDIAN The Saskatchewan Indian has an editorial staff of four covering the entire province of Saskatchewan . With different new stories , sporting events , and social activities to cover, Saskatchewan Indian reporters may not be able to attend all events local residents wish to have reported . In order to ensure that a reporter is available to cover your event, please notify the editor of the Saskatchewan Indian well in advance of the event . Last minute arrangements will not be acceptable . DISPLAY ADVERTISING RATES Full Page . . . . . .... . ....... $600 .00 Half Page . . . . . . . . . . 300 .00 Quarter Page . . . . . . . . . . . . . . . . . . 1 50 .00 Columnar Inch . . ........ 75.00 Inquiries about advertising, display cover should be mailable to : The -20th Street East , Saskatoon , 652-9150. Advertising deadlines following edition. ads and prices for ads running full colour or the back Saskatchewan Indian, Advertising, 2nd floor, 310 Saskatchewan S?K OA7, or telephone (306) are the 15th of each month for publication in the DEADLINES Deadlines for all editorial material, that is; stories, photographs, letters, events, will be the 1 5th of each month for publication in that month's edition late material will be held and used the following month . �TABLE OF CONTENTS . • • EDITORIAL Culture in Education . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 INTERNATIONAL Native Students Journey to Mowcow . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 NATIONAL PTNA Separates . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 PTNA Meets With Mulroney . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 Nations Make Treaties, Treaties Do Not Make Nations ......... . .... 1 O FSIN Chief Meets Archbishop of Canterbury .. . ... ...... . ... .. . .. .. 15 PROVINCIAL Treaty Hunting Rights . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 8 Importance of Reviving and Retaining Our Languages . . .. . ..... . .. . .. 1 9 Language Reflects Culture . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 Economic Development Conference A Success .. . ...... . ... .. . ... .. 24 Arnault Regains Indian Status .. . .. . .. ... ... . ..... ... . ...... . .... 25 FSIN FALL ELECTIONS Meet the Candidates .. ... .. ....... . . .. . . ..... . . . . ...... . . ... . . 26 REGIONAL Meadow Lake District .. .. . .. ... ...... .. .. ..... .. .. .. .. .. .. . .. .. 3 2 Prince Albert District . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 7 Fort Qu'Appelle/Touchwood/File Hills District .. . ..... . .. . . . .. .. ..... 37 North Battleford District . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40 Shellbrook Agency . .. ...... . . ...... .. .... . . ... ... ..... .. .... ... 43 ENTERTAINMENT 'The Land Called Morning' - Big Success . . .... .... .... ... .. .... . .. 45 Book Review . . ..... ... . . . . . .. .... . .. .... . . .. .... ... ... . .. . . .. 46 PROFILES Thomas R. Berger .... . . . .. . .. . .. . .. . ..... . ........ Ray Mitsuing .. ..... . .... ......... . .... ........... . .... . . .... 4 7 . ........... 48 ELDERS BOX Mr. and Mrs. Dan Pelletier ..... . .. .. . . .. .. . . . ......... . ..... .. . 49 The Saskatchewan Indian magazine is the official monthly publication of the Federation of Saskatchewan Indian Nations. The editorial offices are located at 2nd Floor, 310 - ~0th Street East , Saskatoon , Saskatchewan S7K OA7. The magazine has a second class registration number 2795. The newsmagazine is intended to serve as an effective communication vehicle for Indian opinion in the province of Saskatchewan . Since the magazine represents divergent views from Indians in this province, signed articles and opinions are the views of the individuals concenred and not necessarily those of the Federation. Submit all those materials for publication to The Editor ~ The Saskatchewan Indian , Fedeqition of Saskatchewan Indian Nations, 310 - 20th Street East, 2nd Floor, Saskatoon, Saskatchewan S7K OA7, before the 15th of each month for publication that month. Editorial Board Sol Sanderson Doug Cuthand Elsie Roberts Felix Musqua CHILDRENJS CORNER The Old Man Without a Cane . . . . ... .. .... . . ... ..... . .. .. . .. . .. . 50 LETTERS Viewpoint on Government Report ..... .. ...... . ... ... . ...... .. . . . 51 Editor Bryan Tootoosis Reporters Deanna Wuttunee Archie King Secretary Mary-Ann Ketchemonia FRONT PAGE COVER Indian Children photographed by Bryan T ootoosis Production Co-ordinator Edgar Thomas Pre- Press Production Graphic Arts Department Sask. Indian Cultural College Printed By Houghton -Boston Print er s Saskatoon , Sask . �EDITORIAL Culture in Education by Smith Atimoyoo Education is a necessity for today, tomorrow and yesterday. It is a way of living . There are constant changes in the world today whether we are living in cities , rural areas and on our own reserves. Education is learning to live, to survive, to improve our lives. As Indians we will have to recognize what education is in our schools where our people are learning. Education was just as important in the old days. We also will have to recognize our Indian traditional education system. We did have our own . For instance, traditional education began at the first kick at our mothers. It was so important at that instant we moved because we were alive so it was necessary to gather the wise old ladies together to give advice, give counsel to the mother-to-be. She was responsible to relay the messages from the old ones to the young one yet to come. Different ways of teaching was prepared through different stages of growth for the boy or girl. Elders were respected because they were our teachers, professors , philosphers, doctors, and nurses. Every man, woman and child were urged to learn as it was important to live. Today education is important. To the Indian it is two-fold - the present system, and the traditional system and values that made our people feel proud. cs-<J Lit f" lo&., CA · r"C.7' ~C." p,,f..0'<1L :)-6·, c ~.Jc:. l_;l r9L vtrdL . fl.Clo,";) <}_!>••i>Cd ~~ bP~,:, p,..p_o 11<:fL::>"- rn C ·~ flo'· -;nJf<,>o...:. Cf" t:s-~::>'' rlouP J\P,LJ '1t.,'-,X f'C-A•6'00-a.=> ~Uc:0 V~7~Y<J>r pcnPfoo~" P"P~"<1L?A•:> Ad fC',17">< r9L v?'v'•" p,.,~r=-~L/.l•? /\~ <f·< p II 47'-1':P CI\ Q..- '(f'<J,c; r"' • d- PbJ ' J 'Ad ~ L<1C" fo9"P'~~-, PriPc'r.:)~•') ?9U<Ir-ra.-<1-, v'7d<S"' P PP--P..o"4LC,G._<J,, lo-oic·P 'v.~C ✓ j -;--...•' r 9· · t) -<Jt-,, v>b· v , '1V <t-v'-~r•C '•P" b''P7° Pb! Pp"q~•·cL--·, ('tL bv.q•rilo~ - r-Pl'\P...c"<1L,.9A•? f,.. C.. a_o b ~ ~ o A · t-, >< p cs ? C 6. · 1 ~ <5n ( c. bl' p 7 ° q._ a_. " <(L-<1•r v'<l ·"' lo~,..,. 0 c:i pp,,9~ ·c.C A~P"P_o ~cv-,~1° c. ~>"lo,r-1' ALf'i2~-, loi..,.., v" t::.C vP Lr < r--" ~ <rA · '-r' .At'o Pb· 1 \7df"°d->< .JC, Pnf...D"<JL:JA•:> r9-L 0 L P,, VJ ~ '' 6. d /' P'"'A' p ..o'<:j L 9 6,.·;;, 1>-loA·½- P~·d7-<l·-...D::>'J<:J. v~·da-~ t>P '7<~~,-.,·•(' C.6.· ••C L-<l", r, I> "A lo A.: <:l ·< L <l· c"' r'"/' ptc,. <S"6L 1>b~-L~·6.·? f(o'. <16L !> ''APtl-<l · c'A•::,, f 6C'1•r>,.), 1.?o?-"rb;, v'dnJ\ fof<-,o Pio• 6r-'-],;>-PP lo9-<t h r O ~<1 •' p D p II d Q__-<1•'j\d .Pb· fl Ll• CLv'- <j,, vp,..,p_D"<{L~·f, vp,..,p 9dC 11 r c _Lr tr \o 9,,f L ~. ) v '7d " r r, • ra.- A =:; Q'. A •"l lof ·t.< C x p,, P~ 7" f P'n -:)9 "A· oQ.!:. a_ ..J '7 Pb P r:)""b 6. -c L-<J. a- -<J·... vfo . ra..P..Jr,o--.::::J·" b<:J ·o9:::>C c::J, Q._ <J . , Vd? "' 6 7 r-J -:::,''C t:'" ~P I\ fv <J· ~ " d <J · 0 )<' 'P :Jr, lo~ r Q a___J Q.._~.' t:>n r'o t.l· 6 · 0~ po · ... <i'7I\ - ·'- ~ ~ pc c A r-< ~ 'r-, <1-'"7 n CO ..J D-7 Q_,< Pu~"( p, <pn r S4 ~0 • ~- ~ Ll ~ ·4 c .., .e::ir L--to · o~, c ::s- f"'\ " , The Education Systems Needs Parents! by Brian Tootoosis Children and adolescents are again filling the hallways, classrooms and playgrounds of schools to pursue another year of learning opportunities. Our native children will be joining the throng and will be subject to the joyous and sometimes painful experience of growing and learning. Parents are the greatest resource that any education system or program can have. They provide the link between home and school, the known and the unknown, having woven the child's cultural experience and value system. The child is who he is because of the worldview acquired from his parents. An education system needs 2 teachers, an administrati ve mechanism, buildings, uniformity , continuity and relevant curriculum to work. But for an optimum learning environment, it needs parents in classrooms as resource persons , in parent/teacher associations and school committees. A child spends the greatest bulk of �his day at school. Other people are facilitating his learning , maybe even implying, by accident or intent , what to feel or believe. To be a part of the growth, parents have to cultivate a high profile in the school setting . This will make the child feel good about himself and others. He will walk tall among his peers. If a child does not ha ve a good self-concept , he will spend the rest of his life looking for it. Blind trust in the education system is now a thing of the past. The high drop-ou t rate of our youth from Cana- dian schools are a testament that changes are needed. Once a school drop-out statistic , there is a good chance the adolescent will become a statistic in other reserve symptoms; suicides, teenage pregnancies, jail terms , chronic unemployment , and depression. Certainly , with a low educa tion level , he will experience m any frustrations in pursu ing a comfortable lifestyle in today ' s Video Age. If we teach and lead them toda y, the y will teach and lead us tomorrow. Th e Saskatch ewan Indian Education Commission was established by the Chiefs ' assembly of the Federation of Saskatchewan Indians to study , develop and implement "Indian Control of Indian Education." The Saskatchewan Indian Education Commission Recognizes and Will Implement: • Th e Rights of Saskatc hewa n Ind ia n people to edu cation as pe r th e Unit ed N ation s U nive rsal Dec laratio n of H uman Rights. • Th e Right s o f Saskatc hewa n Indi an peopl e to local control and par ental respo nsibilit y fo r edu cati o n as pe r th e po licy d ocu me nt, "Indian Control of Indian Education" • Th e Right s of Saskatc hew an Indi an people to pre serve , develop and maintain Indi an langua ges and cultur e in all aspec ts of Indi an Educa tion . • Th e Right s of Saskatc hewan Indi an people to make deci sion s and determine all edu cati o n poli cy and pro grams for Indian people in Saskatc hewan • Th e Right s of Saskatc hew an Indi an people to determine wh o shall be th eir rer,resentati ves and d ec isio n-makPrs in all edu cation matter s. • Th e Right s of Saskatchewan Indian people to establi sh Indi an Education Board s dul y elected o r appo int ed by Ind ian peopl e and directly respon sible to Indian peopl e. • Th e Right s o f Saskatchew an Indian people to conduct researc h and to d eve lop th e best mea ns of de live rin g ed ucation to Indi a n people . • Th e Rights of Saskat c hew an Indian people to enter into agree ment s with fed eral, pro v in c ial and oth er ed ucati o n authoritie s for the education of Indians. • Th e Right s of Saskatchewan Indian people to determine what their children shall be taught and by w ho m th ey shall be taught. • The Right s of Saskatchewan Indian people to decide the kinds of education al in stitution s th eir c hildr en shall att end . •· Th e Right s of Saskatchewan Indian people to establish and operate school s, co lleges, and oth e r edu cati o nal institutions. • The Right s of Saskatchewan Indian people to make choice s as to the education of th e ir c hil d ren at all leve ls: p reschool , primary , elementary , secondary and po st-secondary edu cation. • Th e Rights of Saskatchewan Indian people to establish and operate cour ses and r,ro grams in edu cdti o n . • The Right s of the Saskatchewan Indian peopl e to negotiat e dire ctly w ith fed eral, pro vin c ial and oth er ed ucation authoriti es for accreditation of cour ses and program s de signed by th e Indi ans of Saskatc hew an. • The Right s of Saskatchewan Indian people to establi sh admi ssion criteri a to edu cati o nal in stituti o ns. co u rses c1nd programs for Indians . • The Right s of Saskatchewan Indian people to create and develop Indian-ba sed curricui a and in stru cti o n fo r edu cational institution s, cour ses, and programs attended by Indians on or off Indian Reserves. • The Rights of Saskatchewan Indian people to develop and conduct Teac her Tr ainin g Program s fo r ln diam . • The Rights of Saskatchewan Indian people to determine Teach e r Tr aining stand ards and qu alifi catio ns of non -lnd ic1ns in Indian institutions , courses and programs. • The Rights of Saskatchewan Indian people to evaluate and assess the educational pro gress of Indi ans w heth er attending educational institutions , courses and programs on or off Indian Reserves. • The Rights of Saskatchewan Indian people to education at all level s on or off Indian Reserv es paid by th e Feder al Government as guaranteed in the Indian Treaties. • The Rights of Saskatchewan Indian people to co-exist as Indian Nations within Canadian Confeder ation and , accordingly , to develop an Ind ian Education System 3 1 �INTERNATIONAL Native Stude nt s Journey to Moscow The festival's theme was For Peace) Friendship and Anti-Imperialist Solidarity. The days were filled with festival Openingfestivity for the 12th World Festival of Youth and Students) Lenin Central Stadium Mockba) C. C. C.P. (Moscow) US.SR.) by Stephanie Rogers Saskatchewan Indian Federated College (SIFC) students were invited to attend the 12th World Festival of Youth and Students. An SIFC student had a rare opportunity to visit the Soviet Union. Stephanie Rogers, a recent graduate of the SIFC, attended the festival which was held in Moscow , U.S.S.R. The festivals are held about every four years in differen t socialist-leaning countries. However youth are selected from a wide range of social, cultural, economic, educational and political backgrounds. All in all, there were approximately 110 ,000 delegates from around the world. She was one of seven Indigenous Indian and Native delegates who went along with the 130-member Canadian delegation. The native students were: Debbie Jacobs , Shuswap for the Aboriginal Native Women's Association in Vancouver; Valerie Plain, Chippewa Pottawatomi for the Friendship Centre in Toronto; Beverly Constant, Swampy Cree of The Pas Reserve in Manitoba; Shelley Jacobs, Ojibway for the Union of Ontario Indians; Wendell Bowva and Lee Srntt, Mohawks of the Kahnawake Reserve near Montreal; and Stephanie for the SIFC. They made a distinct First Nations group . This was particularly evident during the opening festivities of the festival which filled the Lenin Stadium (olympic stadium); when the First Nations marched ahead of the Canadians and the Canadian flag. speeches, presentations and roundtable discussions and many meetings they arranged on the side with the Soviet people that the students met. Of course there were many entertainment activities, a lot of sight-seeing, and general visit'ing with the people of Moscow,(the Moscovites as they call themselves). They were free to go wherever they pleased, and were not restricted from seeing various people or areas of the city. This was a bit of a surprise because of all the stereotypes about the Soviets. The students learned that the stereotypes against Soviets were nearly as bad as the ones the Soviets have about Canadians. The regular people of Moscow that Stephanie met when she was out amongst them left the greatest impressions on her. She was overwhelmed by their kind, gracious and goodnatured ways. They discovered this a couple days after they arrived. But the people are very hushed, quiet and keep to themselves wherever the students went. This was a surprise at 11 OJ000 delegatesfill the stadium for the Opening Festivity as each of over 150 countries was led into the stadium. Thousands of Soviets participated on thefield in two-anda-half hours of entertainment and athletic performance. 4 �First Nations delegatesas they were led into the stadium ahead of the Canadianflag. --~~ --~------- Jf:l ., ~ ~---~,,-~,aA ~ OpeningFestivity - 9, 000 peoplepraciicedsix hours a dayfor six weeks beforethefestival to create various pictures with canvas colors. This one is an anti-nuclear statement. 5 first. But that is how the people are in public and the militia and such people keep it this way. They found out that the Soviets know probably as much if not more than general Canadians of First Nations and other indigenous peoples' struggles for self-determination and and self-government. They met up with a number of Soviet academics and in particular a historian-writer, Valery Tishkov . Mr. Tishkov is on the Soviet Historical Council and is head of the department for all Soviet research on North American Indians. He is most familtar with Indian people in the United States, having translated Dee Brown's Bury My Heart at Wounded Knee and a number of other books into the Russian language. So he was very interested in what the students had to say . He has been to Canada and the U.S. a few times and will most likely be back again. He hosted all of them to a very pleasant visit at his home with his family. The indigenous people from Canada, Chile, and Nicaragua had all independently requested a roundtable discussion on 'International Indigenous Issues'. They were nominated to handle the chairing of this discussion. However, as a result of several language translations, the Soviet Planning Committee who was making the technical arrangements and agendas came back with plans for a discussion on 'Problems of Soviet Northern Minorities'. The students found this quite interesting as it showed the real perspectives towards indigenous peoples. The Soviet perspective, like the popular Canadian perspective is bent on refusing to acknowledge First Nations and indigenous peoples as more than minority problems. Valery Tishkov provided a more accurate picture of indigenous peoples in the Soviet Union. The discussion at the indigenous roundtable became quite lively when Tishkov and the spokesperson for the attending Soviet delegation began to discuss the topic of equality for minorities. The definition for equality sounded very familiar and fishy to the First Nations crew. Nonetheless, it was a worthwhile �First Nations delegates stop for a breather after hours of sightseeing on foot here at Gorky Park. Left to right: Beverly Constant deep in conversation with Lilia, a friendly Soviet tour guide met at the Red Square, Shelly Jones, Valerie Plain, Stephanie Rogers and Wendell Bowva . discussion. Samis from Norway, Sweden and a representative from the Greenlanders Home Rule Government attended the meeting. U nfor tunately the roundtable scheduled time and place changes were not publicized well enough and not all of the indigenous people attended. An Australian aboriginie having heard about the meeting later met with the First Nations delegation and A walk around Red Square - Inside is t./J,eKremlin and centre front is the Lenin Mausoleum. presented them with a boomerang as a souvenir. As SIFC representative, Stephanie arranged a meeting with the International Affairs officer of the Patricia Lumumba, People's Friendship University. The university is mainly for students from around the world, to come for relevant training that they will need for work with their own people. The school is designed to meet the TREATI PRAIRIE T 6 needs of the countries of the visiting students. As such the staff there had a lot in common with the SIFC and exchanged a lot of information. The days went by very quickly. However, the Soviet people and the 'red carpet' Soviet treatment have left many memories. The Soviet lifestyle, language, and culture will be fondly remembered. �NATIONAL PTNA Separates! Former AFN National Chief David Ahenakew addresses PTNA meeting. Chief Irvin Starr prepares to comment on education and task force resolutions. by Bryan Tootoosis SARCEE, Alta. - The Prairie Treaty Nations Alliance (PTNA) elected to separate from the Assembly of First Nations based on a resolution passed August 29, 1985 . Members of the alliance have advised the Assembly of First Nations (AFN) that they want their share of the financial support that is given on behalf of all bands in Canada by the federal government. This money is administered by the AFN office in Ottawa . The move was prompted by members of the Prairie Treaty Nations Alliance because they feel their organization could look after their interests better. There was a number of other resolutions that were passed at this meeting. There were members participating, at the meeting from the four western provinces to decide the destiny of the organization and initiate steps that will protect their interests. Other areas of concern for thePrairie Treaty Nations Alliance assembly of Chiefs were financial arranagements be put in place at every government level (Band, F.S.I.N., PTNA, Indian Association of Alberta, Treaty 1 and Regional) to meet the needs of the treaty First Nations. An ad-hoc committee submitted a resolution sponsored by Treaty 7 and the Hobemma Four Band which outlined several governing principles that will ensure support and political success for PTNA . A strategy was developed to deal with Prime Minister, Brian Mulroney, to take place in late September at Ottawa. Prairie Treaty Nations Alliance Convention was revised, to be effective August 29, 1985. The Sask'atchewan delegation abstained in two resolutions regarding education and a task force. They wanted to bring the resolutions for consideration at their next provincial legislative meeting slated for October in Saskatoon. Prairie Treaty Nations Alliance RESOLUTION August 29, 1985 Reference Number: 015 Cease of Affiliation with AFN Financial Support to Treaty First Nations WHEREAS the P.TN.A. was formed to collectivelypuruse fulfillment of Treaty and Inherent rights through the bilateral process with the Federal Government of Canada; and WHEREAS the Treaty First Nations of P. TN.A. by mandatefrom its membership have continued to protect and will always protect the Treaty and Inherent rights of members of their respective First Nations ; and WHEREAS the Treaty First Nations have officially stated that there would not be any affiliation with A . F. N. ,· and WHEREAS all Federalfunding representative of Treaty Indian Nations has been included in thefinancial resourcesallocated to the Assembly of First Nations ,· and WHEREAS the Treaty First Nations are entitled to their portion of the federal funding from Ministries: BE IT THEREFORE RESOLVED that the Treaty First Nations as members ofthe Prairie Treaty Nations Alliance cease affiliation and membership with the Assembly of First Nations. BE IT FURTHER RESOLVED that the Assembly of First Nations and/or the Federal Government realign existing twelve month financial support to the Treaty First Nations in all categories,· BE IT FURTHER RESOLVED that the Assembly of First Nations transfer all funding provided to it on behalf ofthe Treaty First Nations to the Prairie Treaty Nations Alliance and that this transfer take place immediately without any delay. Vern Bellegarde and Fred Starblanket making correctionsto different resolutions being addressed by PTNA assembly. 7 MOVED BY: Chief Richard Behn SECONDED BY: Chief Jim Badger CARRIED �PTNA Meet s With Mulrone y jurisdictional powers that are not affected by the provincial government. This addresses Indian Nations' and Indian governments' jurisd ictions and specific arrangements that impact on the prairies and the treaties. An example of this is the Natural Resources Agreement. ''The Natural Resources Transfer Agreement exists in the prairies and nowhere else in Canada. This makes our arrangement completely different. It acknowledges "domestic law, the recognition of the continuing title to resources off reserve and in treaty territory,'' said Chief Sanderson. PTNA representativesin session with Prime Minister Brian Mulroney) INAC Minister . David Crombie) and Justice Minister John Crosbie. by Deanna Wuttunee A delegation of Prairie Treaty Nations Alliance (PTNA) representatives met with Prime Minister Brian Mulroney on Sept. 24 in Ottawa in a bid to initiate bilateral talks on constitutional changes. Federal Justice Minister John Crosbie and Indian Affairs Minister David Crombie were also present at the meeting. They felt the prime minister was receptive to their concerns. Mulroney confirmed past commitments to set up a bilateral process which will deal with them. They were denied official seats at the April, 1985, Multi-lateral Conference as PTN A delegates. ''The bilateral process is definitely underway with the prime minister,'' said FSIN Chief and PTNA spokesman, Sol Sanderson. The alliance put forth six major agenda items dealing with bilateral agreements. Canada/Indian political relations outlining basic principles included the sovereignty oflndian Nations. The Royal Commission headed by MacDonald acknowledged that the Royal Proclamation does give recognition to Indian Nationhood in Canada. Another agenda item was fiscal arrangements and delivery systems. The terms of reference will be basically the Penner Report, the Constitution, any new fiscal relation arrangements, the treaties and new structures of the organization. Economic and constitutional relations were also discussed, along with the options that can be pursued. Hitches to the implementation of Bill C-31 and the treaty-making process was another topic. The last item was the federal Immediate concerns were fiscal arranagements and the termination of colonial and devolution policies that are tailored to the 1840 detribalization policy. They also sought a bilateral review and formalization of relations. They reminded the prime minister that the government and the people of Canada acquired what they have now from Indians through the bilateral processes of treaties and the Proclamation on a government to government basis. They wanted to deal with the government in the very formal way it was established. The present arrangements 'are terribly offensive to our people', said Chief Sanderson. The Prime Minister greets PTNA spokesman Sol Sanderson. 8 j �■ □ Left to right: Harold Cardinal, INA C Minister David Crombie, and unidentified PTNA representative. David Crombie, Minister of Indian Affairs, conferes with Chief Sol Sanderson. The development of legislation to protect treaties under the newly adopted constitution were hampered by the provincial and federal governmen ts who saw constitutional rights for Indian and Metis as a aboriginal front.Joint jurisdiction over Indians has served to reinforce this position. PTNA rejected the 'melting pot' concept and have sought to establish Indian government within the framework of the treaties and inherent rights. Their treaty concerns under the AFN umbrella were obscured at the last constitutional table by collective bargaining"' with other native groups. The bilateral process confines future talks to the federal government and PTN A. After all, the treaties were bilateral agreements. The concensus of PTNA is that traditional benefits and rights under treaties will be diluted in a multi-lateral process. They have demanded a moratorium on federal/provincial agreements that pertain to their First Nations. The meeting represented a landmark in the struggle to entrench treaty rights in the newly adopted constitution. The fast approaching deadline of April, 1987 for entrenchment of ·these rights was the catalyst in the PTNA's accelerated political lobbying activities and in the dramatic breakaway from PTNA. The organization is seeking $2. 3 million in core funding from the government. It represents 114 bands with a population total of 107,000. ' 'I don't pretend to be an expert at that (Indian Government). But I '11 continue to work at it the best as I can," said Prime Minister Mulroney. Left to right: Richard Behn, Sol Sanderson, Ken Courchene, and Harold Cardinal at a press conference in Ottawa after meeting Prime Minister Brian Mulroney. 9 �Nations Make Treaties, Treaties Do Not Make Nations An Opening Statement by the Executive Council of the Prairie Treaty Nations Alliance to The Right Honourable Brian Mulroney, Prime Minister of Canada September 24, 1985 Nations have the capacity to conclude treaties. Before Canada became an independent sovereign state, a process that occurred over a number of years, Canada's External Relations were controlled by Britain, which negotiated, signed and ratified treaties on behalf of the British Empire, which included Canada. Treaty making power describes any and all types of international agreements governed by international laws which are concluded between and among states and international organizations. Treaties may be bi-lateral (between two parties), or multi-lateral (between more than two parties). The Treaties between an Indian Nations and the Crown create legal obligations. The Treaties that entered into force for Canada, require ratification for implementation. The first multi-lateral treaty to be signed by Canada in its own right was the treaty of Versailles (1919). The first bi-lateral treaty negotiated and signed by Canada was the Halibut Fisheries Convention of 1923 with the U.S. In Canada, treaty making power remains part of the royal perogative, the residue of authority left in the Crown. The delegation of the perogative powers to Canada was an evolutionary process completed with the issuance of the letters Patent to 194 7, by which the Governor-General was authorized to exercise all the powers of the Sovereign in respect of Canada. In practise, the treaty making prower is exercised on the basis of policy approved from cabinet or the ministers most directly concerned, coupled with an executive authority in the form of an Orderin-Council is issued by the Governor-in-Council. Canada is bound by the terms of Treaties that it enters into and breach thereof may give rise to international claims. However , in Canada, treaties are not self-executing; they do not constitute part of the law of the land merely by virtue of their conclusion. Canada's Domestic law must be changed in order to carry out treaty obligations , implemen ti ng legislation is required. It follows that the existing laws now give the Government of Canada the capacity to discharge treaty obligations and it is now necessary for the appropriate legislative body to enact implementing legislation. (This is also the effect of the Labour Conventions Case of 1937). Although competent to conclude treaties, the federal government can only enact legislation in relation to these treaties whose subject matter falls within the federal field of competence. If the treaty concerns matters within provincial legislative competence, the provincial legislatures must adopt the necessary implementing legislation. The existing laws that now give the Government of Canada the legal capacity to discharge treaty obligations are arranged through the following: (Including the attached list of British and Canadian parliamentary commitments and Court Cases). The Right Honourable Brian Mulroney Prime Minister of Canada 10 �The Pipe stems and the Treaty bundles used in the spiritual ceremonies consecrating our treaties, continue to represent the spiritual and moral commitments of both parties. (Today , the treaty renovation process initiated by your government, is offensive and has no respect for the protocol established by treaty, by religious and government leaders of both parties to the treaties) . Our religious leaders and elders have formal authorities and responsibilities within all levels of Indian Government , from individual Band to the conventions of our Indian Nations. The treaties recognize our nationhood and were intended to provide the basis for continuation of our independent social, economic, cultural and political institutions . Our Indian leaders at all levels are mstructed to proceed with the construction of Indian laws and policies through our political organizations and Indian Government systems and to formally ratify and implement the Treaties signed with the Crown. Canada has now accepted responsibility for the Treaties of the Crown. This novation of Treaty agreements is far more _than tinkering with ' 'Historical Curiosities ' '. It is fundamental to the preservation and restoration of our "National Rights" within the Canadian Constitutional framework consisting of the Royal Proclamation of 1763, the Treaties, the Constitution Acts of 1876 and 1982. Both the Federal Government and Indian Governments must construct their respective laws and policies for the implementation and enforcement of the Treaties. To assert and retain sovereignty, we must be in control and we must develop our own political organizations and Indian Government structures, institutions and systems. Self-determination with such legitimate economic support is basic to the sovereignty which international law sees as our right. The Sovereign status of Indian peoples have clear expression in the Royal Proclamation of 1763 and the Treaties made with the governments of the Crown , in many parts of Canada. These solemn compacts have been given varying , often dismissive interpretations in municipal courts, in derogation of the sovereignty they embody. Full recognition of the International status of our Tr~aties is imperative as part of our work toward achieving the status so long denied to us. Nation building is no easy task. Indian Nations are concerned with four fundamental groups of issues. These are the National Rights oflndian Nations, Sovereignty, The Treaties, and the Bi-lateral Relationship with the Crown as provided for in the Royal Proclamation of 1763 . We view the Sovereignty of Indian Nations initially through consideration of our traditional systems of government and law-making. Through these our sovereignty is given practical form , in ways well known to our Elders and our people. These traditions have not been lost, and we are proceeding to implement and renew them as part of our task of governing ourselves in the contemporary world . A blending of tradition with innovative new practices is our path towards self-determination and self-government in the face of hostile metropolitan powers. FSIN Chief Sol Sanderson First, Sovereignty of Indian Nationhood is recognized by the "Royal Proclamation of 1763; Inherent Rights and Indian Government are confirmed by the Treaties. The Treaties are now firmly rooted in the Canadian Constitution and Canada is now required to bring all laws and statutes into line with the Treaties. Secondly, the Provincial Government is impacted by the constitutional amendment in the Natural Resource Agreement of 1930. The terms and conditions of the amendment of 1930 are clearly determined by the Nature of the Treaties signed in the prairies between the Indian Nations and the Crown. Additionally, in the former "Northwest Territories'' of Canada, in Alberta, Saskatchewan and Northern Manitoba, the Natural Resources Transfer Agreement (1930), which is part of the Canadian Constitutional makeup insists Crown obligations to land and resources be recognized and fulfilled. This constitutional entrenchment gives domestic recognition to the continuing title and interest in all natural resources throughout treaty, traditional and customary territory owned by Indian Nations. The respective provinces are now required to bring their laws and statutes into line with the treaties. Third, Canada is now legally obligated to construct complementary laws in recognition of Indian Nations governments, their institutions, their jurisdiction, and Indian laws. Finally, our Indian Nations are committed to the treaties and their ratification. At the time of treaty negotiations, our spiritual leaders played an essential role in their development and acceptance. The Treaties and Indian Nations, having the force of both . the governmental and religious authorities of the two parties to those agreements. 11 �We seek our rightful place among the family of Nations, and our gathering here is a significant indicator of the strength of our commitment to the goals we all have in common as Indian Nations. As a tribute to you, Prime Minister, we begin the meeting with the commitments that you and your government have undertaken to date. In your own words at the First Minister's Conference, in Ottawa on April 23, 1985: ''We are here to chart a new course and set out on it.'' ' 'The key to change is self-government for aboriginal peoples within the Canadian Federation. We are cautious people and self-government is a term which is worrysome to some of us. But self-government is not something that I fear. It is not an end in itself, but rather a means to reach common goals. It is the vehicle, not the destination. The challenge and satisfaction is in the journey itself.'' "Let us decide at this Conference that our Constitution shall acknowledge that aboriginal peoples have a right to self-government." " Let us agree that we will work out together, over time and on a case-by-case basis, the different means, constitutional and otherwise , that will be required to respond to the special circumstances of different aboriginal communities. Such an achievement would be historical in nature, the first step toward a new relationship between self-governing aboriginal communities and governments in Canada, a relationship upon which we may hope to build the material trust and confidence that has eluded us for so long.'' ''. . . that you or I would rebel at the notion in 1984 , that a decision is going to be imposed upon us that affects our very lives by the bureaucrats sitting in a department in Ottawa. If that offends my nature , and my sense of democracy, I know it offends yours. That is what it is all about, simple dignity." In your own words, you establish a new course. We are here to remind you and the Government of Canada, that you acquired what you have now from Indian Nations through bi-lateral talks on a Government to Government basis and formal treaty agreements were entered into between our Nations and the Crown. We remind you that NATIONS MAKE TREATIES , TREATIES DO NOT MAKE NATIONS. The commitments you have made to our Indian Nations in the International Community of men, respecting our inherent sovereignty is established by: governing territories • The International Convenants on Human Rights and Optional Protocol • The International Convenant on Economic, Social and Cultural Rights III. JUDICIAL RECOGNITION OF INHERENT SOVEREIGNTY The Royal Proclamation of 17 63 • St. Catherine Milling Case • Queen vs. The Secretary of State for Foreign and Commonwealth Affairs, 1982 • Constitution Act, 1982 United States Cases • Mohegan vs. Connecticut, 1762 ('f'rivy Court Council Decision) • Worchester vs. Georgia, 1832 (U.S. Supreme Court) • Goodeu vs. Jackson, 1823 • Wall vs. Williamson , 1845 • Cherokee Nation vs. Georgia, 1831 Canadian Court Cases • Connelly vs. Woolrich, 1867 • Delbert Guerin , et al vs. Queen , 1984 (Musqueam) • R.V. Taylor and Williams , 1981 INTERNATIONAL In the more than 100 years since the treaties, the policies of the former British Colonial Governments and the subsequent Canadian Governments have, in most cases, either been in direct contradiction to the terms and intent of treaty or have been totally inadequate as a genuine response to Treaty obligations. In the 1840 ' s, a period during which many preconfederation treaties were entered into, the colonial administration instituted the detribalization policy which became a precedent for the undermining of Indian Nations control over their own ways oflife and institutions. This policy and those adopted by subsequent administrations, were contradictory to the human and national rights recognized and affirmed in perpetuity by the Treaties. During the past forty years, numerous policy initiatives by the Canadian Governments have continued to pursue the 1840 "Detribalization Policy " with its resultant loss of Indian control over social, economic, cultural and political institutions. Briefly these policies include: • 194 7 - Plan for liquidating Canada's Indian Problem within 25 years; • 1969 - White Paper on Indian Policy; • 1974 - Local Government Guidelines, Department of Indian Affairs; • 1976 - Native Co-optation policy; • 1981 - Patriation of Canadian Constitution; • 1985 - "The Buffalo Jump" of the 1980's, Report of the Ministerial Task Force on Native Programs (Prepared by the Deputy Prime Minister) • 1985 - The 1985 proposals suggest constitutionalizing the policy of Devolution. I. POLITICAL AND LEGISLATIVE RECOGNITION BY BRITISH AND CANADIAN GOVERNMENTS • • • • • • • The The First The The The The Royal Charters - H.B.C. 1760 Royal Instructions Nations and British Alliances Royal Proclamation BNA Act 1867 Rupert's Land Transfer 1867 - 1870 Constitution Act 1982 II. RECOGNITION BY INTERNATIONAL LAW • The Universal Declaration regarding COURT OF JUSTICE Southwest Africa Cases, 1966-1971 non - self12 �The appalling statistics on the current Indian condition, such as alcoholism, suicide rates, unemployment, education and health, are devastating human symptoms of these callous colonial policies. These symptoms can be effectively turned around or improved when our Indian people have full control of our political institutions through recognized Indian Governments. One of the fundamental inherent rights of Indian people of Indian Nations is the right to determine our own form of government. However, we are confident that you will agree toterminate all colonial policies and organize your governments formal response to the Penner, the Nielson, and McDonald Reports. Our communities and their leaders believe that the wellbeing of our Indian people requires the abandonment of all policies which perpetuate this colonial mentality. We don't need policies that terminate the "Indian problem", we require policy and legislation which is consistent with the Spirit and meaning of the treaties. Only with the complete restoration of our national rights can we adequately address the deplorable conditions of our people. Without the ability and resources required to preserve Indian Government, we will never be able to participate or benefit within the Canadian Confederation. It is our position that Canada's Constitutional framework consists of the "Royal Proclamation of 1763", the Treaties, and the Constitution. The delegation of authority through the devolution processes are not acceptable. Our Indian Communities have not grown the administrative arrangements between the Bands and the Federal Government. The present recommendations for restructuring of the Department oflndian and Northern Affairs Canada and the proposed global funding arrangements will take us back by fifteen to twenty years. The Federal Government and the Prairie Treaty Nations Alliance have agreed to six major bi-lateral arrangements. It is agreed that the terms of reference will consist of the treaties, Indian Government, the Constitution, the Penner Report, new structures for delivery systems and new funding arrangements. The Prairie Treaty Nations Alliance held a series of meetings with the Chief to review the terms of reference and principles. The Indian leaders of the Indian Nations who have signed and ratified the convention of the Prairie Treaty Nations Alliance have agreed with the above terms of reference and principles. The response to the Chiefs of Prairie Treaty Nations Alliance to the memo jointly signed by the Hon. Crombie and the Hon. McLean, is the acceptance of the terms of reference and principles included in our documentation on fiscal relations and arrangements. This will be the response in any review process contemplated or being conducted by your government now or in the future. I. MEMORANDUM RESPECTING PRAIRIE TREATY NATIONS - GOVERNMENT OF CANADA IMMEDIATE ARRANGEMENTS AND INITIATIVES We are as equally confident that you will continue with arrangements agreed to date as outlined in our letters of exchange and as described in these three memorandum of agreements. II. MEMORANDUM OF UN~RTAKING CONCERNING CANADA'S INDIAN POLICY III. MEMORANDUM OF UNDERTAKING RESPECTING A COMPREHENSIVE BILATERAL PROCESS Attached to this document as well, is the Resolution of August 29, 1985 of the Prairie Treaty Nations Alliance Chiefs in Assembly clearly ceasing affiliation with the Assembly of First Nations and instructing your government to direct financial resources to the Prairie Treaty Nations Alliance. It is with regret that the political instructions from you respecting preparation for this meeting to the Ministers and officials responsible, were ignored. The preparatory meetings that were to be held were not institutional, therefore the documents and agreements tabled with you do not have the full understandi:og of the Minister, nor officials briefing you for this meeting. 13 �CONTEMPORARY COMPETING AGENDAS .... ......... - INTERESTS AGENDA MINISTER OF INDIAN AND NATIVE AFFAIRS 7. 8. 9. 10. 11. 12. Inherent Rights & Title Treaties & Treaty Rights Aboriginal Rights & Title Indian Government Bi-lateral Relations Fiscal Relations & Guarantees Economic Relations Lands/Resources Services/Programs/ Institutions International Relations Citizenship/Memb ers hip Clear & Distinct Arrangements * POLITICAL AGENDA 1. 2. 3. 4. 5. 6. 7. 8. 9. 1. Devolution 2. Block Funding (3rd Stream, etc.) 3. Extinguishment 4 . Unilateral/Service Consultation 5. "Native" Policy 6 . Multi-Lateral 7. Amendments to the Indian Act on Membership 8. Colonial Policy 9. Band by Band (Community Based) (Divide & Rule) 10. Economic Intimidation 11. Cutbacks 12. "Buffalo Jump" 1980's The Government AGENDA MINISTER OF STATE FOR ABORIGINAL AFFAIRS ADMINISTRATIVE AGENDA 1. 2. 3. 4. 5. 6. ABORIGINAL/NATIVE FEDERAL GOVERNMENT INDIAN NATIONS 8 - Active Claims Review Claims Aboriginal Self-Government Block Funding ''Aboriginal'' Affairs Transfers to the Provinces Constitution/Multi-Lateral Native Policy Co-opting of Indian L~adership of Canada has no agenda comptable 1. Claims Settlements 2. $89,000,000 Million Loans 3. Claims Committee (Chief ,G. Erasmus) 4. Northwest Regional Constitutional Forum 5. Ten Boundaries 6. C.W.G. (Some First Nations) 7. Aboriginal Summit (Some First Nations) 8. Multi-Lateral (Some First Nations) 9. Amalgamation of Positions 10. Native " Participation & Repr esentation '' 11. Native Priorities 12. No Distinct Arrangements 13. "Native" Funding 14. Loans/ Advances or Settlements for Lands with that of the Indian Nations. PRAIRIE TREATY NATIONS ALLIANCE WHEREAS the Treaty First Nations are entitled to their portion of the federal funding from Ministries: RESOLUTION BE IT THEREFORE RESOLVED that the Treaty First Nations as members of the Prairie Treaty Nations Alliance cease affiliation and membership with the Assembly of First Nations . August 29, 1985 Reference Number: 015 BE IT FURTHER RESOLVED that the Assembly of First Nations and/or the Federal Government realign existing twelve month financial support to the Treaty First Nations in all categories,· Cease of Affiliation with AFN Financial Support to Treaty First Nations BE IT FURTHER RESOLVED that the Assembly of First Nations transfer all funding provided to it on behalf of the Treaty First Nations to the Prairie Treaty Nations Alliance and that this transfer take place immediately without any delay. WHEREAS the PTNA was formed to collectively pursue fulfillment of Treaty and Inherent rights through the bilateral process with the Federal Government of Canada; and MOVED WHE REAS the Treaty First Nations of P. TN.A. by mandate from its membership have continued to protect and will always protect the Treaty and Inherent rights of members of their respective First Nations; and BY : Chief Ri chard Behn SECONDED CARRIED WHEREAS the Treaty First Nations have officially stated that there would not be any affiliation with A. F. N.; and WHEREAS all federal funding representative of Treaty Indian Nations has been included in the financial resources allocated to the Assembly of First Nations; and • 14 BY: Chief Jim Badger �PRAIRIE TREATY NATIONS ALLIANCE Canada/First Nations fiscal arrangement designed to meet the individual and collective needs of Treaty First Nations; RESOLUTION FURTHER BE IT RESOLVED that P. TN.A. Executive Council commence discussions aimed at creating necessary structures and delivery systemsfor implementing Canada/First Nations fiscal arrangements; August 29, 1985 Reference Number: 016 Canada/First Nations Fiscal Arrangements BE IT FURTHER RESOLVED that direct funding arrangements be put into place at every level (Band , P. TN.A., F. S. I. N., I. A. A., Treaty 1, Regional). WHEREAS financial arrangements have not beenput into place to adequately meet the needs of the Treaty First Nations ; MOVED BY: Chief Richard Behn SECONDED BY: Chief Clarence Bellegarde CARRIED BE IT RESOLVED that P. TN.A . Executive Council commence discussions with the Federal Governmentaimed at establishing Chief Sanderson Makes Presentation to Reverend Robert Runcie 1 Archbishop of Canterbury On behalf of the Chiefs and the Indian people of the Federation of Saskatchewand Indian Nations, I welcome your grace to our homeland. In the territory called Saskatchewan, there are a large number of Indian people who have adopted the Anglican Church and its' beliefs. They look to the Anglican Church and you for leadership and support in the resolution of the many issues and problems confronting Indian Nations and their citizens today. As Indian Government leaders, we also look to the Anglican Church for leadership and support. Not only because of the contemporary moral and spiritual obligations of the Anglican Church, but because our most fundamental agreements with the newcomers to our homelands - the Treaties between the Crown, in right of Great Britain and Ireland, and Indian Nations, clearly involve the Crown as head of the Church of England as well as constitutional monarch. This concept of the integration of government and religion is also consistent with Indian cultures, both historically and contemporarily. At the time of Treaty negotiations, our spiritual leaders played an essential role in their development and acceptance. The Treaties are sacred convenants between the Indian Nations, having the force of both the governmental and religious authorities of the two parties to these agreements. The pipe stems used in the religious ceremonies consecrating our Treaties, continue to represent the spiritual and moral commitments of both parties. . Today, our religious leaders and elders have formal authorities and responsibilities within all levels of Indian Gqvernment, from individual band constitutions to the conventions of the Federation of Saskatchewan Indian Nations. 15 �The Treaties recognize our nationhood and were intended to provide the basis for the continuation of our independent social, economic, cultural and political institutions. In the more than 100 years since the Treaties, the policies of the former British colonial governments and the subsequent Canadian government have, in most cases, either been in direct contradiction to the terms and intent of treaty or have been totally inadequate as a genuine response to Treaty obligations. In the 1840's, a period during which many pre-Confederation Treaties were entered into, the colonial administration instituted the detribalization policy which became a precedent for the undermining of Indian Nations control over their own ways of life and institutions. This policy and those adopted by subsquent administrations, were contradictory to the human and national rights recognized and affirmed in perpetuity by the Treaties. During the past forty years, numerous policy initiatives by the Canadian Government have continued to pursue the 1840 "Detribalization Policy" with its resultant loss oflndian control over our social, economic, cultural and political institutions. Briefly these policies in"clude: • 1947 - Plan for Liquiding Canada's Indian Problem Within 25 Years • 1969 - White Paper on Indian Policy • 1974 - Local Government Guidelines, Department of Indian Affairs • 1976 - Native Co-Optation Policy • 1981 - Patriation of Canadian Constitution • 1985 - "The Buffalo Jump of the 1980's", Report of the Ministerial Task Force on Native Program (prepared by the Deputy Prime Minister) The appalling statistics on the current Indian condition, such as alcoholism, suicide rates, unemployment, education and health, are devastating human symptoms of these callous colonial policies. These symptoms can be effectively turned around or improved when our Indian people have full control of our political institutions through recognized Indian Governments. One of the fundamental inherent rights of Indian people of Indian Nations is the right to determine our own form of government. Our communities and their leaders believe that the well-being of our Indian people requires the abandonment of all policies which perpetuate this colonial mentality. We don't need policies that terminate the '' Indian Problem'', we require policy and legislation which terminate colonialism; policy and legislation which is consistent with the spirit and meaning of the Treaties. Only with the complete restoration of our national rights can we adequately address the deplorable conditions of our people. Without the ability and resources required to preserve Indian Government, we will never be able to participate or benefit within the Canadian Confederation. It is our position that Canada's constitutional framework consists of the "Royal Proclamation of 1763", the Treaties and the Constitution. The two related issues of the termination of colonial policy and the restoration of Indian nationhood within Confederation must be the critical objectives of both parties to the Treaties. Indian nationhood is recognized by the '' Royal Proclamation of 1763' ', and Indian Government is confirmed by the Treaties. The Treaties are now firmly rooted in the Canadian Constitution and Canada is now required to bring all law and statutes into line with the Treaties, as well Canada is now legally obligated to construct complementary laws in recognition of Indian Nations' Governments, their institutions and their jurisdictions. As you are aware, the recognition and restoration of Indian First Nation's Government has been at the top of our political agenda for more than a decade. The Crown as represented by the Canadian Government has responded with some cautious but totally inadequate initiatives. If the restoration of our nationhood is to be realized, all parties to the Treaties must become actively committed and involved. We believe the Anglican Church is legally and morally obligated by the Crown, who represented itself a secular and spiritual representative of your nation, during the Treaty negotiations. We hope that the Anglican Church and the Archbishop of Canterbury will become as active in the restoration of Indian Government as Indian spiritual leaders have and continue to be. The same commitment to the spirit and meaning of the Treaties which has placed our spiritual leaders in the forefront of the Indian Government cause must be demonstrated by the spiritual leaders of the other party to the Treaties. Morally and legally, we believe that spiritual leadership should come from the Anglican Church. 16 �We urge your grace and the Anglican Church in general to become more actively involved in two major fronts. Firstly, many of our Treaties are with the Crown, in rights of Great Britain and Ireland and consequently now require unequivocal transfer of responsibility to the Crown in right of Canada, with Indian consent. This novation of Treaty agreements is far more than tinkering with "historical curiousities". It is fundamental to the preservation and restoration of our "national rights" within the Canadian constitutional framework and Canadian law. Secondly, the Anglican Church, we believe, can best fulfill its Treaty obligations by actively entering the public arena in support of Indian Government and those new laws and policies which will support the restoration and enhancement of Indian nationhood. Your grace, we note your willingness to enter public debates on critical issues in Great Britain. We encourage you and other Anglican Church leaders to become active public advocates for Indian Government both in Great Britain and Canada. As a living vital church in the religious community and as a fully committed party to the Treaties, we expect no less. We look forward to the opportunity to begin discussion of formal and informat ways in which the Anglican Church can support those objectives which we share through the sacred convenant of our Treaties. On behalf of the Federation of Saskatchewan Indian Nations, I would like to thank you for this opportunity. TREATYMEDICALREFERRAL UNIT OPENS IN REGINA The Touchwood/File Hills/Qu'Appelle District Chiefs Council is pleased to announce the opening of the TREATY MEDICAL REFERRAL UNIT on August t 5, t 985. The Treaty Medical Referral Unit is responsible for providing patient referral services within the City of Regina to Treaty and status Indians who may be referred to doctors or health care institutions in Regina. For further information or assistance contact: Pat Delorme, Co-ordinator Treaty Medical Referral Unit No. 114-2001 Cornwall Street Regina, Saskatchewan S4P 3X9 Telephone: 359-7002 17 �PROVINCIAL Treaty Hunting Rights. • • by David Knoll b) they can demonstrate they had access to these lands by custom (traditional hunting lands); The fall hunting season is just beginning, and Indian hunters will be faced with questions as to what their hunting rights are. Conservation officers, faced with enforcing provisions under The Wildlife Act and Fisheries Act and Migratory Birds Convention Act, will be closely watching the hunting and fishing activities of Indians based on what they understand the law to be in these areas. It was, therefore, thought useful to summarize what the current outside laws are on the question of Indian hunting rights, to guide Indian hunters during this hunting season. c) they can demonstrate they had access to these lands by usage (traditional hunting lands). 10. Most courts have held that Indians and non-Indians cannot hunt from a public highway since it is considered to be occupied Crown land and to be u)ed for only travelling. This includes a prohibition against spotlighting from a highway since the courts have held this to be hunting. This question is being appealed to the Supreme Court of Canada. It will be noted that the unrestricted hunting rights which Indians believe they have under treaty have been limited over the years by legislation and the courts. Therefore, the following are the hunting rights which the courts have recognized that Indians have under treaty and the Natural Resources Transfer Agreement of 1930, and which are being enforced under provisions of The Wildlife Act. 11. Indians might not be able to pursue a wounded deer on to private property without permission since this might be considered to be trespassing. This question is being challenged on appeal. 12. Non-Indians cannot hunt with Indians when Indian hunters are exercising their treaty hunting rights. 13. Indians exercising their treaty rights are not subject to limits as to the number of deer they shoot as long · as they can show the deer were legitimately killed for 'food. 1. Indians generally do not require a licence to hunt. 2. Indians are those that are considered Indians under provisions of the Indian Act. 14. Some courts have held that P.F.R.A. over which Indians can hunt. 3. Indians can only hunt for food. If they hunt for any other purpose, they will require a licence. lands are areas 15. Most courts have held that the provincial Act does not apply to reserve lands. 4. Indians can hunt on unoccupied Crown land. Lands set aside by the Federal or Provmcial governments to preserve and protect wildlife have often been considered to be occupied Crown lands. Wildlife 16. Unfortunately, the courts have held that treaty Indians are subject to provisions of the Migratory Birds Convention Act. They have held that this is an Act which is based on an international treaty which Canada entered into with the United States and Mexico. Based on this the courts have held the the Migratory Birds Convention Act overrules treaty Indian hunting rights, even those rights mentioned under the Natural Resources Transfer Agreement. As a federal piece oflegislation, it can be enforced anywhere where federal jurisdiction exists. This issue is being challenged in court on constitutional grounds. 5. Indians might have the right to hunt on occupied Crown land if non-Indians are permitted to hunt over these lands at certain seasons of the year. 6. Indians have the right to hunt by any method, even if it's by spotlight. 7. Indians cannot hunt in a dangerous or careless manner. Provincial laws will apply to prevent this type of hunting. The following are some important Saskatchewan court decisions over the last year dealing with Indian hunting and fishing rights. 8. The courts have held spotlighting is hunting and Indians illegally searching for game on occupied Crown or private land could be charged. 1. In September, 1984, the Saskatchewan Court of Appeal held, in the case of R . v. Horse, that s.38(6) of The Wildlife Act restricts the right of access to private unposted lands by recognizing the common law remedy of trespass. 9. Indians cannot hunt on private land, whether or not it is posted, unless: a) they have implied or express permission; 18 �They held, therefore, that Indian hunters have no right of access to these lands in the absence of permission, express or implied. The question of whether they had a right of access by virtue of custom or usage was not considered for the lack of evidence. This case is being appealed to the Supreme Court. 3. In May of 1985, the Saskatchewan Court of Appeal held, in the case of R. v. Baptiste, that an Indian, while hunting with a spotlight from a highway, was guilty of the spotlighting offence under s.37 of The Wildlife Act. They held that hunting is not allowed from a public highway; that shining a light on to private property is hunting on that land; and that it is an offence to hunt on private property without permission, either express or implied or without evidence of custom or usage. Application for leave to appeal this case to the Supreme Court is being made. 2. Also in September, 1984, the Saskatchewan Court of Appeal held, in the case of R. v. Matchee, that the fishing rights of Indians can be regulated by the Fishery Act as Treaty #6 itself empowered the Federal Government to regulate the fishing rights therein mentioned, as long as the regulation was not unreasonable. The court held the fishing regulation which prohibited snaring was not unreasonable. An appeal to the Supreme Court was dismissed. 4. On June 3, 1985, the Saskatchewan Court of Appeal held, in the case of R. v. Bellegarde,that it was illegal for an Indian to hunt from a road that has not customarily, '\. or traditionally, or otherwise been used .for hunting. The Importance of Reviving and Retaining Our Languages by Margaret Cote values that hold the survival of the Indian people. This is not to say that Indian culture exclusively holds the answer to the survival of a people, for many of the world's cultures and many of the world's peoples hold the same values. For Indians today who are floundering in modern society seeking answers, the answers lie at home with the elders. It is what they know that, iflearned, will reduce the floundering, will develop the pride and the confidence needed. To learn from the elders, one must understand their message. To do that one must know the language. A person does not have to be able to speak an Indian language to be an Indian, but it certainly helps. A person's Indian ancestry is what makes him an Indian, but it is what one knows about his Indian culture that will make him proud to be Indian. Unless one has pride in himself it will be difficult to accept himself, and any areas oflife where he lacks pride will be shaded by doubts, fears, confusion and failure. It is only in this modern society that these things are felt, because it is a nervous, unsure, fast-paced world of change where people often become enslaved by the technology. This modern world makes better and better machines but it does not make better people. I have yet to feel doubt, fear, confusion or failure when in the presence of a cultured Indian. Our Indian ancesters already knew what made better people and it is this quality that now makes us secure in the presence of cultured Indian people. They could be successful businessmen, academic professionals, or traditional quaint people living on the reserve, the materialism does not matter, because that special quality is held by them. Missing in their attitudes and behavior is competitiveness, exploitation, or the grasping of materialism, for within their philosophy of life stand the values of sharing, cooperation, respect, harmony and humility. A cultured Indian confidently holds these beliefs as fundamental and, as such, will shed the pettiness, the superficial, the temporary, like a duck sheds water. These people never hide from their responsibilities. They are never lazy or apathetic; nor do they whine or point fingers of blame. They never cease to learn. Their confidence and satisfaction with themselves is complete and with this they hold the ability to cope and succeed in any environment they choose. The humility of these people is often misinterpreted as weakness, but those who take time will often see the strength and greatness of these people. Most of our younger Indian people no longer know their Indian languages, and there is a need for them to learn them. Like any scholar aiming himself at some professional goal, to learn the specific intricacies of that profession, he must acquire the terminology of that profession. Being a professional in some ways is really a state of mind. Similarly for a young Indian to learn the specific details of Indianness, he must acquire the terminology of that culture to understand its message. Therefore, being an Indian is also a state of mind. An Indian language, like any man-made tool, is created to serve a purpose. To survive, any man-made tool must be useful and necessary to those who adopt it; must be widely accepted and used; and must withstand competition with other tools which offer to serve the same purpose. If any tool no longer serves its purpose; is no longer useful and necessary; and does not withstand competition; then that tool will become obsolete or will reduce in its importance (perhaps, like the bow and arrow). Similarly our Indian languages, if they are not treated correctly, can suffer the same fate. A language, like a modern machine, is a collection of parts. Each part can become obsolete if a better part is created. Many Indian words become obsolete because new modern words displace them. If enough parts of any machine are replaced then the whole machine itself will The modern technological world is only temporary and the traditional Indian values are permanent, for it is these 19 �It should inspire further curiousity and give opportunity to learning. The need for all Indians to survive in modern life may undermine even the best planned Indian language program, but if we , as Indians, sincerely believe that the strength of our ancestors is the strength we need now, then their teachings which lie hidden in the language will inspire us to over.come the challenges and bring our Indian languages back forever . In order for the Indian lgnauges to survive they must be taught in schools from nursery school to university. Parents should also be encouraged to speak their Indian language to their children, and to tea(rh their children the traditional Indian values. change and likely serve a new purpose, forgetting its old purpose. In this way, we might see our Indian languages. So many parts of our Indian languages may have changed to suit new purposes that the languages in thei ·r traditional form are becoming obsolete and its purpose forgotten. The role of the elders in all aspects of Indian education is also very important. They are the most important resource to gaining an understanding of Indian values and traditions. They are the ones who have earned respect for their wisdom and moral perseverance. Elders are knowledgeable in ways of human conduct, they are spiritual leaders. Those who peform religious ceremonies have been entrusted with the right to do so by others before them. The Indian language is always spoken at these ceremonies , in order for these ceremonies to be passed on , they must be passed on to someone who is not only interested and believes in it, but who also understands and speaks the Indian language. The type of language that is used in these ceremonies is not the everyday conversational language . The spiritual Indian language is a much higher, more sophisticated form. If the Indian languages do not survive then these ceremonies will not survive either, and a very important part of our Indian culture will be lost and forgotten. Those parts of our Indian languages that have survived did so because no new words can replace them, and we will wear them with pride like badges of honour. Because of the pressures of modern life, to adapt, we have often thoughtlessly given up some of our major values when we gave up the words to effectively express them. We gave up these values, we gave up our strength to survive. Too many of us now depend on someone else's strength for our survival. Our Indian the language teach us, and is important , languages are very important to us. Because puts us in touch with our elders who can because it is our way of maintaining what not only to us but to everyone. The elders should be employed in schools to serve as counsellors and advisers to students and staff , because it is their experience and philosophy of life that can ensure the survival of the Indian culture. To revive and retain our ways through our Indian languages must be carried out in full seriousness and full awareness of the challenge. An Indian language program, be it on an Indian reserve, or at an educational institution should not be treated as a popular fad or a temporary band-aid. It should not be designed to replace English but to sit side by side with it in equal importance, serving its own umque purpose. The values which make Indian people a great race are not written in any book. They are found in the language , the history, the legends, and the culture of Canada ' s Indian people. Indian behavior is shaped by these values. Indian educational institutions should provide a setting where these values are honoured. Some of these values are; self-reliance, respect for personal freedom, generosity , sharing, wisdom, cooperation, harmony, humility, respect for nature, and respect for self and others. All of these have a special place in the Indian way of life. While these values can be understood and interpreted in different ways by different cultures, they are all transmitted through language. A good language program should begin with the children at birth, by encouraging the parents to use the Indian language in their homes, and the use of the language should be carried on until death. A good language program should not select special students, but should include all. It should not be simply an exercise of learning sounds , pronunciations and vocabulary, but one in which values, principles, and Indian philosophy are reflected. Students should also be taught the cultural contexts of the words and phrases they are being taught. A good language program should lead to a constant refinement and updating of its parts so ·that it "keeps us with the time''; while maintaining the permanent good values. Language is the life-blood of a culture, when the last speaker of a language dies, the language dies too. This is why every effort should be made by Indian people to revive and retain our Indian languages. 20 �Language Reflects Culture Linguistically, the Saulteaux treat red, orange and pink things as similar, and blue, green and purple things as similar. But, "perceiving as similar" does not mean "failing to perceive as different''. The fact that a Saulteaux person might say the same word for two colours does not mean that he is incapable of seeing differences in hues, it is just that the Saulteaux language has only one word for everything that falls into that hue of colour. It was not all that important in the Saulteaux culture to distinguish very closely between colours. Another interesting fact is that colours in Saulteaux are verbs, not adjectives as they are in English grammar. In Saulteau x there is an Inanimate Intransitive fo~m, which means that the subject of the ve rb is an inanimate noun , and there is an Animate Intransitive form, which means that the subject is an animate noun. Language determines the way a person views the world . Language is one training tool of the mind. Stud ying the functional relationships between language and other mental operations increases on e' s knowledge about th e wa y people think. The more one knows about this in our increasingl y interdependent world th e better. by Margaret Cote, Ojibway Lecturer, Saskatchewan Indian Federated College How does language affect the way a person views the world? In what ways does language shape a person's ideas and attitudes? What influence does language have on the way a person processes information? And in what sense does language cause people's minds to work differently from cutlure t·o culture . Indian people who speak their native language view everything around them differently. Even simple statements reveal the way an Indian person views things. This way of looking at things is inherent in the structures of many Indian languages. In the Algonquian languages , such as Saulteaux, the whole language revolves around the concept of animacy and inanimacy. This distinction is not only observed in the nouns but also in the pronouns and verbs. The animacy or inanimacy of a verb in a particular sentence is dependent on the abolutive, which is the direct object if there is one, otherwise the subject determines which verbal form is used. For example if one is talking about an animate noun and there is no direct object then the Animate Intransitive form of the verb is used, and if one is talking about an inanimate noun and there is no direct object then the Inanimate Intransitive form of the verb is used. But if there is a direct object that is an animate noun then the Transitive Animate form is used and if the direct object is an inanimate noun then the Transitive Inanimate form is used. I do not have all the answers to these questions, if I did I would write a book. In this paper I will attempt to point out some facts based on my knowledge as a bilingual , bi-cultural person , and on what I have learned in my studies of linguistics . There was a time in one of my classes when I was teaching the colours when a student asked me: " How do you say purple and orange in Saulteaux?" I told the students that words for these colours did not exist in the Saulteaux language . People who speak different languages name colours in different ways. The English system is based on wavelengths of light. When a beam of white light is passed through a prism , it appears on a surface as a rainbow of colours, ranging from red to blue and including all the thousands of descriminable hues. To Saulteaux people the rainbow in the sky served as a prism. Saulteaux has words for the three basic colours plus black and white: white black red , orange , pink brown , yellow blue, green , purple Inanimate In transitive Animate In transitive wapiska mahkatewa miskwa osawa osawaskwa wapiskisi mahkatewisi miskosi osaw1s1 osawaskosi Does the difference in the way English and Saulteaux sentences are constructed indicate a difference in the wa y English and Saulteaux speakers process information? Is the syntax of input universal and only the syntax of output different, or do they differ in corresponding ways from one culture to another? These are empirical questions that would affect linguist ic theory. Extensive research is yet to be done in this area. Being a fluent speaker of English and Saulteaux , I have to say that I view the world in two different ways. I have two different attitudes and even two different personalities , depending on which language I use. English offers me one 21 �As a culture changes the language of that culture also changes, and many words and expressions become obsolete. Languages classify things differently and cultures have different systems of values and beliefs ( different congnitive structures) that they use language to express. The same concept, event or object may then convey an entirely different message and be described in entirely different ways, depending on one's language and culture . ·..... . - . .. --. However, a culture is more than a collection of attributes or facts; it is a style oflife, an orderly way of coping with the infinate complexities ofreality. Language is only one way a culture expresses its style. Language therefore conveys a great deal of information about how a culture sees the world. For instance why does English use only one form of ''you'' and Saulteaux use; two ''kin'' singular and "kinawa" plural, and English also uses only one form of "we" whereas Saulteaux uses two forms "ninawint" the exclusive and "kinawint" the inclusive, these are the two 1st. person plural pronouns, "ninawint" excludes the person spoken to and "kinawint" includes the person spoken to . This is not only observed in the personal pronouns but also in the verbal form. This classification that Saulteaux uses for "you" singular and plural, and "we" exclusive and inclusive, reflects the concern for articulated exactness. Many Saulteaux speaking people carry this over into their English, therefore one may find it rude and abrupt when the Saulteaux person says "we are going, not you.'' Adding on the '' not you'' is a carry-over from their Saulteaux way of speaking, which may seem to be rude by non-Saulteaux speakers who do not know this. Especially if this is an Indian child, what affect would it have? Even if the child does not speak Saulteaux, he or she may have learned to speak English this way from his or her parents. way to order information and cope with reality, one set of attitudes and behavioral styles, and Saulteaux offers me a different way. When I switch languages, I also move from one constellation of attidues and thought patterns to another. Concepts and objects have frames of reference in which their meanings are embedded and these frames of reference differ from culture to culture. The meaning of a word depends partly on the culture's historical relation to the concept or object described. Whenever I return home to my reserve and speak with other people who are fluent speakers of Saulteaux and English, the topic of our discussion determines which language we use. If we are talking about our personal lives or discussing concepts that would only be realized by Indian people, we speak Saulteaux. But if we are discussing my studies at the university we speak English, sometimes a mixture of both languages. It would be very difficult to discuss the theory of relational grammar, semantic roles, or the use of conditional connectives in the Saulteaux language, when words for these concepts do not exist in the Saulteaux language. Nor could we discuss such things as the space shuttle Columbia and the astronauts, because these things were never a part of the Saulteaux language or culture. It is not just a matter of finding word for word equivalents; we would have to force the English words into the Saulteaux conversation, which most often turns out to be too hilarious to be a serious conversation. One would hear more Saulteaux being spoken at a cultural activity rather than the streets of the local towns or cities. Since different cultures classify the world's complexities in different ways, translations from one language to another are often very difficult. Many Saulteaux expressions and phrases are ineffable in English, just as many English phrases and expressions are also ineffable in Saulteaux. When translating from Saulteaux to English or visa-versa it is difficult to say what 'meaning' is, when one part of the world's meaning is based on the ways one manipulates an object referred to, on what one can expect it to do back. Concepts rather than concrete objects are even more difficult to translate. When I teach Saulteaux to non-speakers of the language, I find it difficult to get them to understand the various connotations, assumptions and attitudes that words , especially jargon words, encapsulate. It is especially hard to do this in a classroom setting. The words that Saulteaux speaking people use to speak to one another are not learned from any dictionary; they are learned from everyday behavior and circumstances. For example , the Saulteaux words that a mother uses to comfort her child and the impact that these words have on the child will remain with the child forever. Whereas an adult person learning these words will not have experienced them . Language determines the way things are thought about, for example, the common metaphors of English are very spatial and physical, take into consideration the following English metaphors: "I grasped the thread of another's arguments, but if its level is over my head my attention may wander and lose touch with the drift of it , so that he comes to his point we differ widely, our views being indeed so far apart that the things he says appear much to arbritrary, or even a lot of nonsense.' ' Here English treats ideas as if they were objects in space that can drift, wander or be grasped . Spatial metaphors like these do not occur in the Saulteaux language. The Saulteaux language 22 �is very literal and exact. The translating of Saulteaux legends into English is extremely difficult because much of the expressiveness and true meaning can be lost in translation. peopole is the Department of Indian Affairs. Also the name that is given for (reserve) ' 'iskonikan' ', comes from a word that means (left overs) "iskoncikan", this reveals what the Indians thought or knew that the reserves were just the left overs of the land. The easiest of all to translate are the verbs, especially the action, stative, psychological and meteorological verbs. Nouns are also quite easy to translate, although many times the Saulteaux words are very long because they describe in detail the purpose of the object, for example: a dishwasher ''wahsikani-kisipihinakanemahkahk'', literal translation is (the lightning powered thing that cleans dishes). What languages do is group some aspects of reality together. Things that have little significance within the culture are either ignored or the things are lumped into large groups. For example; in Saulteaux ( cars) "otapanan", this includes all cars, in English there are many words for the various kinds of cars such as; a sedan, a compact, a sports car, a station wagon, a convertible, a jeep, a limosine, a race care, a dune buggy, a hearse and a taxi. In Saulteaux there is only \>ne word for ( car) '' otapan''. This reveals that cars did not play a major role in past Saulteaux culture, but cars do play an important role in white culture this is why the English language has many words for the various kinds of cars. A similar example would be the importance of snow in Inuit culture. In the Inuit languages there are many ways to say (snow), each of these different words describe the different kinds of snow in detail; because snow plays an important role in the Inuit culture, in fact their very lives revolve around snow. Another example that language reflects a culture is the Saulteaux word for (clock) '' kihsohkan'', since Indian people of the past did not have clocks with which to tell time, they used the sun to tell time, and the day was divided: morning, noon, afternoon, evening, dusk, night, midnight, and dawn. There are words for these various divisions of the day. The Saulteaux word "kihsohkan" (clock), is derived from the word for (sun) "kihsihs" and the suffix "hkan" which indicates that something is artificial or fake, so the literal meaning for clock is ( artificial or fake sun). Another interesting Saulteaux word that uses the suffix "hkan" is the Saulteaux word for (Chief) '' okimahkan' ', the word '' okima'' means ( a leader, boss or one who rules), but it certainly seems appropriate that the Saulteaux people attached the suffix "hkan" to the word for Chief, which reveals that Indian people realized that the powers or authority of a chief are merely artificial or fake, since the true ruler or governer of Indian Saskatchewan ** In conclusion it would be safe to say that there are vast differences between the way the minds of English-speaking people and Saulteaux-speaking people work. Language is a mold that determines the shape our thoughts and experiences take. Indian Technical Institute RECREATION TECHNOLOGY* * Are now accepting applicants for the third intake starting January 6, t 986. Deadlines for these applications should be on November t 5, 1985. Applicants should have grade t 2 or equivalent. Twenty seats are open for this date. Send applications or resume along with a transcript of marks to: Eugene Poitras, Director of Recreation Technology, Box t 549, Fort Qu'Appelle, Sask. SOG t SO. For more information, phone Eugene at 332-5664. 23 �Economic Development Conference A Success by Deanna Wuttunee The Economic Development Conference of Sept. 11-13, 1985, at the Saskatoon Inn reviewed the historical perspectives of trading networks of native Canadians and the contemporary problems of starting and maintaining small businesses. Guest speaker Uran Leonard from a reserve in Warm Springs, Oregon talked about economic development within the framework of sovereignty and Indian Government. His main message was that economic development cannot become a reality without the co-operation and interest of the people on the reserve level. Discuss planning, management, and control of your resources, he urged, management that spans from generation to generation. He told the 200 delegates to start gathering data ; an analysis of the two components of self-government - which is people and land. Without people, leaders would not have the dollars they have. He concluded by challenging them to return to their reserves and doing something or continue losing their people to reserve symptoms like suicides, drugs and alcohol. "You must go and visit them in their home, ' ' he said. There are 70-80 businesses on his reserve now. This did not occur because the leadership put dollars over values, but by grabbing the values and working wonders with them, he said. Doug Cuthand, Preside~t of SINCO said: "Go back to the basics. Believe in yourself - your product and prove to the world that we can survive in the business world.'' '' Economic development begins with the self . We can't manage anything else if we can't do that. Then learn to support each other. Leadership have to set the tone for economic development. Every reserve is patterned after their Chief,'' said Cameron Watson, President of the Lonesome Gravel Company. '' Economic development can make happier communities. The father is the breadwinner and provides the basis for the traditional family,'' he added. Mr. Watson of the Ochapowace Reserve later won the 'Businessman of the Year' award from the magazine, NorthernBusiness. The sand and gravel company he established on his reserve in 1973 is 10 times bigger than it was five years ago. Saskatchewan Premier Grant Devine made the presentation of the award. The Sturgeon Lake Northern Cree Singers san~ the honor song. The company has competent management, is in a good financial position in a competitive industry and employs 70 % native people, said Devine. Several resolutions emerged from the conference and will be presented to the Chiefs at their annual conference. Other notable speakers were: Ed Mousse from Oklahoma; Bruce Rawson, federal Deputy Minister of Indian Affairs; and Ken Thomas, Native Economic Development Program. Friendship Centre Activities . .. by Kelvin Sanderson The Saskatoon Indian and Metis Friendship Centre at 510 Wall Street was established in 1972. The centre has a variety of programs to offer Indian and Metis people . All services are core-funded by the provincial government and Canada Manpower. Legal aid, family workers, and the general staff carry out their duties. Meeting the needs is one big area where assistant director Norris Petit has concentrated his employees on. Petit says; " We help achieve grants so that we can help native high school students find a summer job. Here at the centre, a lot of students come and hang around without a job, so field worker Ernie Lavallee employs most of them. Another area where they see a need for lndian/Metis people is in the social environment. There are three family workers, two full-time counsellors, and one trustee who handles all finances. The family workers and the counsellors v1s1t lndian/Metis families; make visits to hospitals to help as interpreters when communication between doctors and native patients is difficult. They also help families find low rental homes. Students that attend high schools or the university may make use of the research material that is available to study their history . Large meeting rooms can be used for va rious reasons. Mr. Petit also explained their referral procedures to different agencies in Saskatoon such as the Sal vation Army , Indian Affairs, and Native Employment Centre. Court workers are involved with helping native people who are in trouble with the law and their duty is to assist them in court. 24 For recreation, there are a number of activities available at the centre. An old stiffs volleyball league is on the way; an annual hockey tournament is planned for Feb./'86; ladies volleyball will be starting for another season. As well, bonspiels, fastball and boxing tournaments are some of the in teresting events slated every year. A lot of programs at the friendship centre have kept the Indian and Metis people occupied in Saskatoon. Everyone is welcome to participate! �SaskatoonJs School for the Deaf . .. by Kelvin Sanderson The School for the Deaf located on Cumberland Avenue in Saskatoon has a fair amount of native children enrolled every year. The school was established in 1932 and is the only school of its kind in Canada today. ·Native children are brought to school in the city from all over the province; a high percentage come from the northern communities. If the child in his early years has difficulty hearing, it is easily noticed by the community nurse, and the Northern Lights school board make special arrangements to enroll them into the school for the deaf. It's totally up to the parents whether they want to send their child or not. In most cases they agree. Once the students are enrolled they are sponsored by the Department of Indian Affairs. The children can either board at the school or be placed into foster homes. There are a total of 22 Indian and Metis children enrolled. Seventeen are Indian and five are Metis. The children are taught through the Saskatchewan curriculum and once a month the school is closed to give the child time to be with their parents and friends. William Lockert says, "We need direct contact with other native organizations, because we are not able to offer the same cultural values. We hope to employ native teachers in the future." Mr. Lockert pointed out that one native student enrolled will be graduating from grade 12 next year. Patty Bird from the Montreal Lake Band in northern Saskatchewan will graduate. Perhaps she will continue at a special university in Washington, USA - the only university of its kind in the world. With the amount of creative programs geared to help deaf children, the School for the Deaf and the Board of Education made it possible for our native children to have an equal chance to fulfill their goals and dreams in life. Arnault Regains Indian Status SASKA TC HEW AN (September 12, 1985) - On August 16, 1985, Darlene Arnault, a Cree Indian from the Atakakoph Reserve, became the first person in Saskatchewan to regain her Indian status as a result of recent amendments to the Indian Act which ensure equality for men and women. Ms. Arnault lost her Indian status 12 years ago when she married a nonIndian. Following her applications for reinstatement, Ms. Arnault received confirmation from the Registrar that she is now registered as an Indian in the Indian Register maintained by the department of Indian Affairs Canada and that her membership in the Atakakoph Band is immediate. Benefits provided under the amended Indian Act include the restoration of Indian rights to those who lost th~m and, for the first time, legal recognition of the power of Indian Bands to control their membership. At age 16, Ms. Arnault left her home on the Atakakohp Reserve to pursue an education that would enable her to effectively assist Saskatchewan Indian people in their efforts for enhanced community life. She graduated from City Park Collegiate in Saskatoon and later enrolled in a diploma nursing program at the Kelsey Institute of Applied Arts and Sciences. In 1969 she worked as secretary with the Saskatchewan Indian Cultural College in Saskatoon. From 1971 to 1973 she was employed by the Saskatchewan Indian Women's Association as administrator of the Indian Homemakers' Program, a project 25 designed to provide on reserve instruction to Indian clients. She later served as family services worker with the Department of Social Services. In 1977, Ms. Arnaultjoined Indian and Northern Affairs Canada, Alberta Region, as social services administrator. That year, she transferred to the department's Saskatchewan Region where she served in the same capacity in the Saskatoon district office until September 6, 1985. She left the department following approved application for education leave and is presently working toward a degree in Social Work. Information and assistance with applications for reinstatement can be obtained through the department's seven district offices or the Saskatchewan regional office. �FSIN FALL ELECTIONS TO THE CHIEFS OF SASKATCHEWAN CANDIDA TES SEEKING A POSITION ON THE EXECUTIVE COUNCIL OF THE FEDERATION OF SASKATCHEWAN INDIAN NATIONS Please be advised that the following list of names are the persons who have submitted a formal declaration in one form or another of their intention to seek election of a position on the Executive Council of the FSIN, in accordance with the Convention Act, 1985, "Article VI, Section 25: No person shall be eligible for election of a position on the Executive Council unless he/she is: • Registered Indian; • Of the age of twenty-one (21); • Member of one of the Bands belonging to the Federation of Saskatchewan Indian Nations Convention Act of April 6, 1982; • Each eligible person shall file with the Clerk of the Legislative Assembly a Declaration of Intent to seek an Executive Office fifty (50) days prior to the election date. Each person listed below has met all the eligibility and deadline requirements as laid out in Article VI, Section 25. The list includes those candidates who have indicated the position they wish to seek and those who have declared but have not indicated the specific position they will seek. The positions available for election at the October First Vice-Chief • Listed below in alphabetical Third Vice-Chief 14, 15, and 16, 1985 Assembly are: • Fifth Vice-Chief • Executive Secretary order with the position they wish to seek are your candidates for: • First Vice-Chief • BELLEGARDE, Vernon L. (332-5664) • Third Vice-Chief• BEAUDRY, Arthur [Mosquito] (937-2823) LERAT, E. "Dutch" (244-4444) • Fifth Vice-Chief • BIRD, Bobby G. (663-5349) • Executive Secretary • DANIELS, Henry (764-1872, 764-8106 - home) Listed below in alphabetical order are the rest of the candidates who have formally notified me of their intention to seek an executive office but have not specified a position. DELORME, Henry (696-2520) DESJARLAIS, Roland McARTHUR, Steve (545-2413) POOYAK, Steve (445-6126, 937-3694 - Travel Lodge) STANDING, Cyrus (764-6649) The formal declarations are available for inspection at the Legislative Office, Second Floor, 310 - 20th Street East, Saskatoon, Sask., if you wish to examine them. - Ms. Elsie Roberts, Clerk of the Legislative Assembly, Federation of Saskatchewan Indian Nations 26 �ELECT BOBBY G. BIRD FOR FIFTl-i VICE-CHIEF Bobby Bird has worked for Indian people for the past 11 years; helping to improve social, cultural and economic conditions. This experience has led to a GRASS ROOTS UNDERSTANDING of on-reserve life and a deep respect for the wisdom, guidance and leadership provided by our Elders, Councillors, and Chiefs. When elected, Bobby Bird promises to work with the elected representatives of INDIAN BANDS in Saskatchewan to improve living conditions for INDIAN PEOPLE. BOBBY BIRD understands the struggle our Elders went through to gain the TREATIES and will work for INDIAN CONTROL of Indian social, cultural, political, juridical and economic institutions. Bobby Bird believes in the BILATERAL PROCESSwith the Federal Government to achieve the continuation of the Treaties and will strive for a UNITED FRONT on the PRAIRIE TREATY NATIONS ALLIANCE. Bobby Bird has experience in negotiating with the Federal and Provincial Governments and strongly believes in a TEAM APPROACH towards PROBLEM-SOLVING and GOALS ACHIEVEMENT. Bobby Bird is prepared to dedicate his full energies towards the FEDERATION OF SASKATCHEWAN INDIAN NATIONS and will work with the CHIEFS to achieve the GOALS OF INDIAN PEOPLE. EDUCATIONAL BACKGROUND 1974 • Graduated Prince Albert Collegiate Institute (Grade 12) BUSINESS EXPERIENCE 1974 - 76 • Private Business : operated bus service for the Montreal Lake Band 1976 - 79 • Manager of gas station/restaurant {Ahpetow House) owned by the Montreal Lake Band 1978 - 85 • While serving as Councillor for the Montreal Lakel3and, I have held the following positions : - Management Committee Member for Ahpetow House and Ne He Thaw Store ; Member of the Board of Directors for Montreal Lake Developments Ltd., Montreal Lake Construction Ltd. and Montreal Lake Electric Ltd. folios : - Economic Development; Health and Social Services; - Band Administration 1981 - 82 • Member of the Project Team supervising construction of the new Montreal Lake School. This $2. 7 million facility was built by the Band under Vote 15 1984 - 85 • At the present time I am serving as the Band Administrator for the Montreal Lake Band ADMINISTRATIVE EXPERIENCE 1978 - 84 • First elected as Council Member in 1978. In addition to serving as the Band Administrator during this time I have also held the following port- POLITICAL EXPERIENCE 1978 - 84 • Member of the Montreal Lake Band Council. During the last two years of office served as the Assistant Chief. Major duties and respon- 27 sibilities included: - participation in Assembly of First Nations, Federation of Saskatchewan Indian Nations, and District Chiefs meetings, conferences and workshops as required; - negotiations with senior government officials on all matters related to the Band as required; provided direction to Council and Band members in the area of social , economic, political and cultural development; - oversee the operations of Band administration and companies on a regular basis • My political and administrative experience at the Band, District, Provincial and National levels has provided a thorough knowledge of Indian Government procedures and practice. COMMUNITY INVOLVEMENT Actively involved in the Band's cultural and recreational programs, projects , and special events. Has helped to organize graduation ceremonies, sports days , winter carnivals, and numerous other community events . Avid golfer and sports fan . �My Dear Friends: It is my privilege, and a great honour to offer myself for the position of Secretary to this Assemblage of the Chiefs of our First Nations. This message is meant as a review of my background and to inform you of the depth of my commitment to the principles and values of Indian government. It is my belief that I have much to offer, and that should I be elected, you will benefit from my commitment to serve and to work hard towards achieving the goals of our Indian Nations. -Sincerely, Henry HENRY DANIELS • 36 years of age • married with three children • education at Sturgeon Lake and in Prince Albert accomplishing Grade 12 and a Diploma in Life Skills Coaching • employment varied and strong in admininistration ranging from Federal government employment for five years rising from clerk to an Acting Superintendent of Community Affairs for the Department of Indian Affairs • Four years spent as Band Administrator . Political career spanning 11 years as Councillor and Chief of Sturgeon Lake • Service to many portfolios at District and Regional levels including Housing, Health, Media, and the Cultural College. Family tradition of political service, father having been a Councillor for 14 years , grandfather (Joe Duquette) having been a senator of the FSIN. HENRY DANIELS STANDS FOR: • Committed Experienced Leadership: Henry Daniels has spent seven years on Council and four years as Chief of the Sturgeon Lake Indian Nation . • Commitment to Treaty Principles and to Indian Government: Henry was frequently assigned .to ELECT HENRY DANIELS FOR SECRETARY Committee Work to protect and enhance Treaty positions at District and Regional levels. Henry consistently strived to secure and develop Indian control over all programs . • Commitment to Culture Tradition-Respect: Henry showed this commitment for our elders, for our languages , for our ways. Henry served on the Cultural College Board. • Commitment to Achievement: Within a period of four years Sturgeon Lake under Henry Daniels administration benefited from numerous achievements, including the opening of a beautiful new school valued at $4,000,000 .00 , a modern comprehensive health centre, a fully renovated former school , rejuvenated for use as a site for University programs in teacher education and in other areas , a new TO CONTACT PHONE: 764-1872 OR 764-8106 28 fire hall and fire equipment, housing for single parents, and elders, as well as economic development initiatives in such pursuits as Wild Rice Harvesting, Sand and Gravel Resource Development and Reforestation. • Commitment to Fiscal Responsibility: In a span of four years Henry Daniels administration successfully retired the vast bulk of a debt of four million, this debt accumulating from previous administrations. This was achieved throug_htight controls, responsible decision making, and co-operation . In addition , the Band achieved unqualified financial audits for the first time, an accomplishment much appreciated by the Band membership. • Commitment to Involvement, Co-operation and Sharing: Henry Daniels has served in numerous capacities in support of the Prince Albert District Chiefs , the Federation of Saskatchewan Indian Nations , and more recently the Prairie Treaty Nations Alliance . • Commitment to Accessability: Henry Daniels has always operated in a manner of total accessability for Band members. This commitment to keeping his door open to share in times of joy , in times of sorrow , to hear a concern, or to hear about the new baby, these have been hallmarks of Henry Daniels tenure in office . • Commitment to Accountability: Henry strived to make his administration accountable first and foremost to the Band membership on both a financial and service level. Henry implemented efforts to issue annual reports on all programs and on all expenditures for the review of the Band membership. Henry believes in an open and responsive administration . • Commitment to Constructive Succession: Henry Daniels believes that predecessors in office always have sought to do their best . It is not Henry 's style to suggest he is better than a predecessor or a competitor . Rather , Henry presents himself for office on his strengths , on his commitments , in full trust that you as Chiefs and delegates are fully capable of selecting the most suitable person. �ELECT E. DUTCH LERAT FOR THIRD VICE-CHIEF THE TOTAL APPROACH TO INDIAN SELF-GOVERNMENT • Education • Economic Development • Social Development • Community Development ' 29 �E·LECT STEVEN McARTHUR FOR THIRD VICE-CHIEF • • • • STEVEN McARTHUR BAND ADMINISTRATOR from White Bear Reserve treaty number 824 age 30 married; 2 dependents I am pleased to take this opportunity to introduce myself to you and look forward to meeting many of you over the next several weeks. As a candidate for the portfolio of economic development I believe that a new vision is needed. Our leadership in the past few years has made many sincere attempts to address this crucial area; but I know we can realize our full and complete potential under the right leadership. I believe that we don't have to settle for second best, especially from government agencies designed to serve us. We deserve better. Indian people also deserve the best service and the best quality of leadership f ram this organization . As a candidate for the position of Third VicePresident , I see the role of the F.S.I.N . executive as a strong lobbier in support of bands and those individuals who want assistance in pursuing their economic goals. I will also strive as an advocate for full employment of Indian people in all areas. I feel capable of these promises because of my education and experience. I have completed a Bachelor of Administration with a finance major from the University of Regina and also hold a certificate in Social Work. I have worked with both levels of government in the area of business development and Indian employment. I see myself as an entrepreneur , a risk-taker , and a hard worker. I believe in myself and in the future of our people. Your vote is a step towards electing a strong fighter for Indian people. FOR FURTHER INFORMATION PHONE 545-2413 (Steven is from the White Bear Reserve. He and his wife, Pat Deiter-McArthur , reside in Regina) 30 �Saskatchewan Indians, yourcareerfutureis now! We are looking for top quality students interested in a reThunderchild warding career in one of Technical Saskatchewan's fastest growInstitute ing industries. The Thunderchild Technical Institute is now accepting applications for petroleum industry related skills training. All courses are fully accredited with excellent employment prospects for the graduate. All facilities, including student accommodation, are located on the Thunderchild Reserve sixty miles north of North Battleford. The following programs will be offered with starting date set for November 18, 1985: • Power Engineering/Process Operator (plant operation) length: one year admission requirement: Grade 10 • Welder/Pipe Fitter length: one year admission requirement: • Petroleum Technology length: three years admission requirements: Grade 10 Grade 12 \. Interested applicants shou Id apply before October 18, 1985 and should enclose documentation of grades. Applications should be sent to : Thunderchild Technical Institute Selection Committee P.O. Box 28 Turtleford, Saskatchewan SOM 2VO Phone: (306) 845-2188 31 �REGIONAL MEADOW LA KE DISTRICT Indian Govern ment at Joseph Bighead Melvina Iron poses with herstudents. Melvina is a graduateof the Indian TeacherEducation Program in Saskatoon. by Deanna Wuttunee Chief Ernest Sundown of the Joseph Bighead Reserve knows a good deal when he sees one . Presently, he is getting two employees for the price of one. Sylvia Lepine has been an employee of the band for several years and is presently the principal of the school. Her husband, Ed, is a handyman around the school, fixing doors, putting up blackboards and doing other chores to facilitate the operation of the school. However, only Sylvia is on the payroll! There are 12 other teachers at the school counting the secretary who doubles as a music teacher. Furthermore , in addition to housing the Lakeland Library, the music room doubles as a typing room. Typewriters and music equipment are constantly coming and going from the tiny room . However , teachers and students are sweeping enthusiastically into the new school year . Already on Sept. 4 , the students have started training for cross-country running. An addition to the school will begin in June , 1986. Meanwhile the school accommodates K-9 students and some large classes had to be split. " We'll live through this year again if we have to, ' ' says Sylvia. Meanwhile, she will be holding special education classes in her office. To work here, the teachers have to be flexible. The school year ended on a happy note last June when the awards for the perfect attendance jumped from one to seven . Harvey Chief, a constable from the Pierceland detachment is a frequent visitor to the school and helps with sports events and training . To date, there has only been one grade 12 graduate from the reserve. Therefore, one of Chief Sundown's main concerns is to create employment for the work force. To date, there is a band ranch , farm, store, laundromat, and arcade on the reserve. Part of the community's growth can be attributed to the annual royalties from the five wells that dot the Joseph Bighead horizon. The money goes into a trust fund in Ottawa and takes a band council referendum to unlock it for band use. To facilitate its growth, the band has a validated land claim for 20,000 32 Chief Ernest Sundown. Wes Sand.fly at the pool room. �A little guy at play. I wonder who's pulling the leg of the guy on the ladder? acres. They have selected about half of this settlement from the Meadow Lake Provincial Park. Chief Sundown and his councillors are abstainers of alcohol. A strong alcoholic anonymous movement exists on the reserve to counteract the alcohol problem. A group home on the reserve was a busy place until recently. As Chief, the biggest bulk of Ernest's time is taken up with meetings. He belongs to the three levels of native organizations as well as several boards and committees on the provincial level. In reference to Indian government, he says the Indian Affa irs' structures are a problem. But he thinks eventually it will be a reality . "We've been trying to run our own affairs and practise Indian government or self-government. I think we made the first step when we went under band custom two years ago,'' he says. Up, Up and Away/ Brothers, 82 and 73 1 Still Trap, Hunt Leaving for a three-day hunting trip. by Deanna Wuttunee Trapping, fishin&_and hunting have been a way of life for Adolphus Peyweenese, 82, and his brother Ralph Wahpestickwan, 73, of the Joseph Bighead Reserve. On Sept. 4, they were heading for Goodsoil, 23 miles away for three days of hunting. '' I don't know how they are going to kill any moose. They can't even see," chuckled Ralph's wife, Eliza. Ralph and Eliza lived in a tiny cabin close to the shores of Lac de Isles awaiting the completion of their new home. A long meandering road through a scenic forest led to their cabin. The road was apparently kept open throughout winter for the elderly couple. Numerous 'No Trespassing' signs dotted the trees along the way to keep out the Alberta fishermen. The lake, rich in a variety of fish attracted many tourists but the band feared some careless person may start a forest fire. Adolphus lived alone nearby. The two were travelling by wagon with enough supplies for three days and a boat for short runs. The cook of the day was apparently whoever got up first. They have made one concession to age. They no longer hunted 33 in the winter. But they still did a little trapping. They do not get very good prices for their furs. A coyote pelt hanging in their cabin will fetch a little over $100.00 which would net about $200.00 - $300.00 in Saskatoon depending on the size. However, they can live on this which is a supplement on their pensions. Ralph was in Saskatoon three times last year, visiting Eliza who was in the hospital at that time . He did this at his own expense. But they are used to looking after themselves, he said. Joseph Bighead is 75 miles north of Meadow Lake. Adolphus (left) and brother Ralph. �Flying Dust Chief 1 29 1 has a Business Outlook This food store is owned and operated by a local band member. by Bryan Tootoosis Chief Richard Gladue, 29, of the Flying Dust Reserve took office in December, 1984. Before this, he was band manager for a total of seven years. In between, he squeezed in a two year administration program through the Federated College in Regina. that may be encountered in helping an individual to establish a business. Although the program has helped Chief Gladue, he said: "Being a leader disrupts my family life. It's a strain. Because of my dedication to my job, I tend to spend a lot of time away from my family because of the 76-year-old Flora Gladue. 25 % are employed in various reserve projects. Under their housing program, there are three established contract groups which are not based on an hourly wage. The three crews are contracted for specific stages, construction, drywall and finishing and employs 12 men. Currently there is a shortage of 15 houses. The band farm employs one full time worker and three part time. Five Indian farmers lease 3, 700 acres from the band. Routing payments through Ottawa has caused some delays but the band farm has generated between $50,000-$75,000 annually in the past three years for the band. Gas attendant Martina Bellegarde. The program was a project starting with 10 students and was geared toward reserve communities and situations. Special problems unique to reserves often make a university program irrelevant to native students. Financial credibility is often hampered by the lack of collateral security. Corporate structures and established business principles simply do not relate to the reserve setting. Therefore, the curriculum that that Federated College came up with included developing proposals for actual reserve situations. A social perspective was infused to reflect problems time, hours I spend on the road. I have to remind myself to make time for them. When you are a leader in a band you have to work in a lot of different areas. It's a strain but my wife is very supportive." During the Economic Development Conference in Saskatoon last month, Cameron Watson, Businessman of the Year, said that each reserve is patterned after their chief. The economic development policy of the Flying Dust Reserve is based on profitability over employment and decisions are insulted from politics. The total population is 398. Of this 34 Chief Richard Gladue. �~ - • Employee Daryl Gladue and some of the equipment used at Paving and Gravel. Flying Dust )s agricultural equipment. The money has been used for machinery purchases, fuel for the elderly, veteran payments, Christmas gifts, road maintel\ance in the winter, Treaty Day expenditures and hosting other major events. The caf e and gas bar opened in March, 1984 and employs six full time and three part-time staff. A band member is training to take over the management of the garage. The Red Rooster Confectionary is individually owned and employs seven people. Another person has established a fox farm which has 124 animals, to date. Others provide landscaping and septic tank cleaning services. Meadow Lake Cafe and Gas Bar . The Handicraft Centre employs one full-time worker and is located at the Meadow River Service. pact. Therefore much of his time at meetings is spent in pursuing contacts and lobbying for programs. The band also acquired a paving and gravel business. In addition to renting machinery, it markets raw material like pitrun gravel, sand, black dirt, stucco sand and clay fill. It also makes ashphalt, crushed gravel and crush rock . Free estimates are available on request. The Flying Dust Reserve is adjacent to the town of Meadow Lake. It has a la n d entitlement claim of approximately 30,000 acres and is awaiting a response from the province on selections of several parcels of land. Chief Richard Gladue says he like to encourage people to go off reserve to give them more business exposure. He operates on an individual basis. It's a longer process but has more im35 000 �Turner Lake Chief Speaks on Education Chief Paul Sylvester expounding on reserve developments. by Deanna Wuttunee Chief Paul Sylvester of Turner Lake sees education and economic development as the only hope for his people to step off the treadmill of welfare reliancy and unemployment. Turner Lake is 820 miles north of Saskatoon. Six people are employed in the band administration office. There is nothing available on the reserve in the areas of employment or youth activities because the reserve is too small. Out of a population of 152 people, 50 are treaty Indians. Any money that filters into the community has to be used for basic needs. "It's expensive living up here. A gallon of gas is $2.95 a litre," said the Chief. There was an IGA store in the community at one time but the community couldn't support it. Now, they do most of their shopping in Buffalo N arrows , 60 miles away. "Even in housing, we're caught in a bind. We get housing from Indian Affairs but we have no choice but to give it ( contracts) to outside contractors. We've got skilled labourers. They can build a house. But we cannot sign a contract with them because they don't have the carpenter's papers or their plumbing and heating certificates, ' ' said Chief Sylvester. The band got two new houses this year. They've received 19 new houses in the last three years. "It's nice to have a new home. It's good for preventative health care. But it doesn't solve the community problems. Only economic development can do that. Economic development can flourish here if we had the money put in place and managed properly because we have all the lakes in the north here to set up tourist camps. And with good management and pro per advertising, there's no reason why a community couldnt survive on it. But we're never given the chance to make ourselves big. Indian Affairs never has the funding available to make any impact on the reserve,'' he added. The Chief has initiated steps to revive a nearby tourist camp that has been empty for the past seven years. But several problems have to be hashed out yet. Turner Lake is made up of treaty Indians and Metis. A joint funding agreement of a 4°'60 % split from the federal and provincial governments makes it difficult to function as a complimentary administrative unit. Decisions sometimes spill over into the social fabric of the community. "It's a touchy situation. The Metis have their own points of view and we have our own. We cannot say we're totally right or they cannot say they're totally right. We have to compromise somehow,'' said the Chief. Most people in the community fish and hunt to supplement their incomes. Skidoo travel makes it easier in the winter. A fish plant in the community provides some employment and provides fish for markets in Buffalo Narrows and Winnipeg. Reflecting on his greatest frustration, the Chief cited the paternalistic structure of Indian Affairs that has eroded the independence of his people . To add insult to injury, that's Entrance to the Water Treatment Plant and Reservoir. 36 �where the funding is for any social and economic activity. '°'It's the pits. That's why my priority as Chief is education. That's the only way," he said. Having worked as an education counsellor before, he is encouraged by the growing number of graduates from the reserve . One went on to become a registered nurse and several are enrolled in a forestry technology program in Meadow Lake. Others are in various teacher training programs in the province. PRINCE ALBERT DISTRICT Career Choices for Ron Martin by Deanna Wuttunee Ron Martin, 26, of the Fond du Lac Reserve is a dynamic young man who is single with an advanced Bachelor of Science degree in anatomy from the University of Saskatchewan. This compliments his advanced Bachelor of Arts degree in sociology. He is presently cruising into his third year of a five year Doctor of Medicine program and has 50 % of his classes for an associate certificate in physical education. Ron has achieved this in 4 ½ years! "I intend to return to the north and practise up there. We need more in- volvement in the health care area. There is a terrible lack of Indian representation in the health care sector. This is why I decided to go into dentistry, I've always been interested in law and the health sciences," he said. Ron went to school in Uranium City, where he grew up. He left to further his education. Last year alone, he won $8,500.00 in scholarships with the Albert Bellegarde award, the AMOK scholarship, the Chase memorial, and the Indian Affairs scholarship. To date, he has been guaranteed $4,500.00 of confirmed scholarships this year. This summer, he was taking classes and working simultaneously. He takes time off from the books to play hockey and baseball, and during the school term, he jumps into intramural sports on campus. He was elected sports representative at the College of Dentistry. He enjoys participating in or just watching native sports tournaments. In the summer, this enthusiastic young man runs about five kilometers on weekdays and doubles it on weekends to stay in shape. Not surprisingly, Ron is on a very short leash with his gal pal. So down, girls! FORT QU' APPELLE/TOUCHWOOD/FILE HILLS DISTRICT Burial Site in Fort Qu' Appelle The fate of the old Indian burial grounds discovered last May by a construction crew in Fort Qu' Appelle may be determined after the Saskatchewan Government, lawyers for the 16 Indian bands, ~nd Calvin Davis, (who was trying to build a condominum on the site), agree to a decision where the Touchwood/File Hills/Qu 'Appelle District Chiefs Council are in a position to buy the lots where the bodies are buried. Verne Belle garde, President of the District Chiefs Council said, "We're in the process of negotiating to buy the land right now and it may !Je settled before your story comes out. ' ' Three other graves the District Chiefs Council are concerned about are situated on an adjoining lot. These will be the responsibility of the provincial government for reburial on the then purchased lots, said Bellegarde. Elders and spiritual leaders warned the ground is sacred and those who move the graves of their ancestors will suffer for it, hence the government's responsibility and not the District Chiefs Council, any of the bands or members. "Initially the white man moved us out onto reserves. They even ordered that we couldn't be permitted to visit other reserves. Then they said we had to go to church. Now that we are dead and buried, they are still trying to tell us where our final remains should be placed,'' said Bellegarde. From the first, the District Chiefs Council's position was to have the 37 graves left as is. Davis, a successful car dealer, is getting frustrated with the delay and wants to get on with his building plans. He estimates he has lost approximately $80,000 to $100,000 because of the postponement. Although there has been some racist comments made, sympathy for the controversial issue has also been expressed. Recently, the Globe and Mail quoted one white resident as saying, "It would be a different story around here if that was a Presbyterian cemetery and they weren't Indians in there. There'd be outrage then. ' ' Meanwhile, the District Chiefs Council are hoping the province will buy the land from Davis, then sell it back to them. �Land Entitlement Important for Nikaneet Chief Gordon Oakes, Nikaneet Band, locatedsouthwesternpart of the province. by Bryan Tootoosis Chief Gordon Oakes, 52, of the Nikaneet Band was not a treaty Indian until 1976, but he's been Chief for the past 12 years. None of the band members were registered treaty Indians until then even though Chief Nikaneet had signed treaty. Once home to 4, 700 Indians before the signing of the treaties, the band now has a population of 182. Fearing such a large band, government policy forced many leaders to relocate, according to the Chief. Although given many treaty promises, Nikaneet and his people never received any benefits, especially when the land was surveyed and they still refused to leave. Only through research beginning in the 1960s and a lot of hard work did the present band members aachieve treaty status. The Chief is still busy with the land entitlement process repeating several negotiation stages several times because of the high turnover of federal and provincial governments. The education process has to start all over again each time on the philosophy and validity of treaty obligations. In a September meeting in Regina, the band hope to establish a Purchase Policy Package which will give them the green light to buy the land they have selected. They are entitled to 15,000 acres. They selected one parcel of land 30 miles northeast of Maple Creek. "The land claim is very important to us because it will enable us to develop some kind of projects on the reserve. As it is now, the reserve could only support one individual agricul turally. The land we've selected will be a good place to make a living. We plan to set up farm operations like a farm or a ranch," said the Chief. From 1913-1951, the band land base was a total of two-and-a-half sections. In 1957 they doubled it. They also acquired a small schoolhouse that year but could not keep the teachers because of the wagon trail that provides the only access to the reserve. In the middle 1960s, the children were bussed to the town of Maple Creek, 25 miles away. Consequently, the older people only speak Cree. 38 Bill C-31 does not impact very much on the reserve as those without treaty status always remained on the reserve. The bill will only require paperwork. ''Other leaders are not happy with Bill C-31 but I am. These people (the applicants under the bill) are my relatives who have lived on the reserve all their lives and married here. There are only two people that have moved to the States," said the Chief. Indians have t9 hold on to their traditional beliefs to pull them through these rough times, said the Chief. Even though the band is very small, old traditions like the pow-wow and the sundance are alive and strong on the community. "Dancing is very important to the Indian people. The drumbeat is important, it heals. Indian people are not like white people who are unhappy when they don't have money. Indian people are happy as long as their children are cared for and they live long enough to see their grandchildren. To the Indian, this is happiness. This is the origin of the powwow and the sundance, to celebrate these values. And these values will take us a long way ,'' he said. Oakes fears Indian Government. ''The money will be good for a while. There will be enough for band business. But in the future, the money will stop coming and Indians will have to get the money by taxing their own people. "We have to tax the government now for living on our land and not be ashamed to do it. That land was given to us by the Creator. As long as the sun shines, the rivers flow and the grass grows, we must protect our treaties,'' he said. Many older people now do not have parents . They are now the parents and they have to keep the teachings we were given alive, he said. '' Our Indianess, what we were given by our ancestors, our religion, our tradition; these are the things that will keep us going. But now even our own people will try to change your religion," he added. ''When I travel, I feel good to come back," the Chief said. �NIKANEET ANNUAL THANKSGIVING CHAMPIONSHIP POW-WOW October 12 - 13, 1985 Memorial Arena, Maple Creek, Sask. GRAND ENTRIES: Saturday - 1 P.M. and 7 P.M. Sunday - 1 P.M. and 7 P.M. POINT SYSTEM TO BE USED Men's Traditional (50 +) Ladies Traditional Teen Girls fancy Girls Traditional (-12) trophy donated by John Oakes First - $500.00 Second - $300.00 Third - $200.00 Fourth - $100.00 trophy donated by Angus Francis First - $600.00 Second - $400.00 Third - $300.00 Fourth - $200.00 sponsored by Charlene Bruno First - $300.00 Second - $200.00 Third - $100.00 Fourth - $ 75.00 trophy donated by Christy Goodwill First - $200.00 Second - $100.00 Third - $ 75.00 Fourth - $ 50.00 Men's Traditional trophy donated by Marvin Littlechild First - $600.00 Second - $400. 00 Third - $300.00 Fourth - $200.00 Ladies fancy Teen Girls Traditional beaded outfit and trophy donated by Irene Goodwill, Pat Littlechild First - $600.00 Second - $400.00 Third - $300.00 Fourth - $200.00 Men's fancy trophy donated by Delvin Stanley First - $600.00 Second - $400.00 Third - $300.00 Fourth - $200.00 trophy donated by Judy Mosquito First - $300.00 Second - $200.00 Third - $100.00 Fourth - $ 75.00 Boys Traditional (-12) Teen Boys Traditional Men's Grass jacket donated by Darryl Goodwill First - $600.00 Second - $400.00 Third - $300.00 Fourth - $200.00 trophy donated by Wes Daniel First - $200.00 Second - $100.00 Third - $ 75.00 Fourth - $ 50.00 trophy donated by Verna Buffalo Calf First - $300.00 Second - $200.00 Third - $100.00 Fourth - $ 50.00 Teen Boys fancy Boys fancy/Grass (-12) trophy donated by Dorothy Buffalo Calf First - $200.00 Second - $100.00 Third - $ 75.00 Fourth - $ 50.00 trophy donated by Terry Goodwill First - $300.00 Second - $200.00 Third - $100.00 Fourth - $ 75.00 '\ Ladies Traditional (50 +) Teen Boys Grass Girls fancy (-12) trophy and 2 elk hides donated by Jean Oakes First - $500.00 Second - $300.00 Third - $200.00 Fourth - $100.00 sponsored by Curtis Francis First - $300.00 Second - $200.00 Third - $100.00 Fourth - $ 75.00 trophy donated by Lena Buffalo Calf First - $200.00 Second - $100 .00 Third - $ 75.00 Fourth - $ 50.00 Committee SPECIAL EVENTS • Giveaways • • Team Dancing Contest • sponsored by Irene and Darryl Goodwill • Youngest Male Dancer • trophy donated by Leander Oakes • Youngest Female Dancer • trophy donated by Jade Buffalo Calf • Oldest Dancer • trophy donated by John Oakes • All Around Dancer • trophy donated by Margaret Oakes SINGING CONTEST trophy donated by Jim and Charles Buffalo Calf First - $1,000.00 Second - $ 600.00 Third - $ 400.00 Fourth - $ 300.00 Not Responsible for Accidents, Thefts, Or financial Aid For Further Information, Call 662-3489 (Band Office) Or 662-9106 * * * * EVERYONE WELCOME * * * * 39 (G~rdon Oakes) �NORTH BATTLEFORD DISTRICT Indian Athletes Given Recognition alive for our young athletes.'' Andrew King addressing the young athletes in his native tongue urged them to take care of their bodies and not mix alcohol and drugs with sports. Back row, left to right: Ronna Antoine, Candace Pete, Grant Little, Darrell King. Front row, left to right: Blair Atcheynum, Justin Pooyak. by Archie King NOR TH BA TTLEFORD - The Indian Summer Games are over but the recognition of the athletes continued when Indian bands of this area honored their young athletes during a banquet held in this city. A total of four Indian bands Sweetgrass, Poundmaker, Little Pine, and Luckyman - presented awards for athletic achievement during the Indian Summer Games. Also presented was the top district athletic award, the latter by the RCMP. Introductions made of the guests by MC Chief Lawrence Weenie of Poundmaker included Indian elder Annie Stone of Mosquito; Chief Johnson Kakum (Little Pine); Chief Rod Atcheynum (Sweetgrass); Chief Andrew King (Luckyman); Terry Sanderson of FSIN; Ray Martin, District Manager, INAC; Lynn Odegaard, area rep. Heritage '85; Roy Atcheynum, local sportsman; Lillian Pooyak, Alma Favel-King, Rodney Albert, Leonard Favel, event organizers; and special guest Cpl. Grant Little, RCMP. Annie Stone opened and closed the gathering in traditional style while the crowd sat patiently listening to speeches made by a number of the guests. • Little, former CFL football player with the Winnipeg Blue Bombers, addressing the gathering, '' All the athletes are joining hands tonight to celebrate their achievements this past year and in order to achieve their goals they had to work hard, also to make this night possible they had to commit themselves in individual sports or in team sports to achieve your goals, ' ' he said. Meanwhile, Ray Martin paid tribute to Saskatchewan's top Indian athletes inducted into the Saskatchewan Sports Hall of Fame, Paul Acoose, June 11, 1983, and David Greyeyes of Muskeg Lake, March 26, 1977; also recognized Steward Sparvier of Cowesses for wrestling, and Wendy Lerat of Regina for power weightlifting. "These people have set their goals and made the decisions to achieve excellence for personal dedication in training and hard work and while not all athletes can become sports celebrities or superstars, they do share one common thought - their love for sports and their fight for personal achievement,'' said Martin. Also, Terry Sanderson despite facing funding cutbacks at the provincial level said; '' In the field of sports and recreation, it is a very tough task within the province to put together a program, but our goal, as leaders, is to keep the summer and winter games 40 "In order to develop yourself into better athletes, you must develop your mind as well as your body for you must learn to understand things, not just coaches yellin~ at you, but understand what is going on around you, your parents, and your friends, for very few people have the ability to dedicate themselves when everybody else is going out and having a ball,'' said Little. Concluding his inspiring talk, Little urged the parents to become involved, "Some parents don't even know what a rink or a football field looks like. Everybody here tonight should support their athletes 100 % , take the kids and show them what to do and what not to do. You cannot expect your kid to develop if you send him along with other kids," said Little. Under the leadership of Rodney Albert, Sweetgrass presented awards for individual and team sports including most improved athlete, and recognized parental involvement for dedication and support by Wesley and Eileen Pooyak, Don and Lorraine Fox, Lillian Pooyak, and Bernadette Albert. Poundmaker, Little Pine and Luckyman presented awards for participation in track and field and team sports during the Indian Summer Games. Probably the climax of the evening came when the top district athlete was announced by its presentor. A total of five nominees, including Ronna Antoine (Poundmaker), Candace Pete (Little Pine), Darrell King (Luckyman), Justin Pooyak (Red Pheasant), and Blair Atcheynum (Sweet grass), were vying for the award. The award for 1985 was co-won by Justin Pooyak and Blair Atcheynum, both excel in the sport of football and hockey respectively. �Slain Leader Remembered by Band Members ElderAlex Stickfrom Little Island Lake) says opening prayer. Band members observeceremonies. Edward Chief, great-grandsonof Chief Seekaskootch . by Archie King MAKWA SAHGAIEHCAN The last of the great battles are over and we must live in harmony with each other if we are to survive today, was repeated by Indian leaders returning to the she where Chief Seekaskootch and two warriors were buried following the battle at Steele Narrows. Chief Leo Paul and council members journeyed to Makwa Sahgaiehcan, situated about 220 kilometers north of North Battleford, to join forces with Chief David Ben of the hosting reserve commemorating the century of the North West Rebellion. The last of the rebellion of 1885 was fought at Steele Narrows. Standing on a hill overlooking a small lake, a small contingent of band members from both Indian communities listened to Indian leaders and elders explaining what took place in the area of 100 years ago. According to Edward Chief, greatgrandson of Chief Seekaskootch, in an interview said that the battle was fought with the red coats. Many of the warriors were on their way west following the battle at Frenchman Butte. The battle was led by Chief Amsis, a noted fearless fighter, and served by Chief Seekaskootch. Realizing that his fellow warriors were being killed by the big gun, Chief Seekaskootch along with the two warriors rode towards the red coats to try and stop the killings and were shot. They were later buried near the site where they were killed. Adding their support were band 41 councillors including Lloyd Chief, Morris Lewis, and Gus Waskewitch from Onion Lake. Assisting in the ceremony was elder Alex Stick from Little Island Lake, a settlement of the Ministikwan Indian band. According to Chief Ben, the original plan was to erect a monument near the gravesite but had to be delayed until the original gravesite can be located. In the meantime, the Makwa Sahgaiehcan band members erected a sign explaining the importance of the site overlooking the lake. In conjunction with the commemoration, a cultural reveille was held by the elders. It was located some distance from the town of Loon Lake, which borders the reserve. Included in the package also were sporting events on land and in water. �by Archie King Sweetgrass Pound maker Members of this Indian Band will soon be going to the polls to elect their new leaders. The term of office for the current band council expires Nov. 25 , 1985, but nominations are to be held during the latter part of October. Chief Rod Atcheynum does not expect to run for re-election. Members of the band council will not be committed until probably nomination day. Chief Atcheynum was elected in 1983 for his first term as Chief of about 700 band members. A short-term project has been completed by the Association for Retention of Indian Languages. The interest group is based at the Saskatchewan Indian Federated College in Regina. Helen Tootoosis of Poundmaker is conducting a survey, visiting schools, asking educators and school committees what can be done to save the Indian languages. We, as Indian people, are on the verge of losing our languages if we do nothing to save them. According to association heads Jean Bellegarde and Margaret Cote , the membership in the association is open to any individual interested in the retention of Indian languages. Thunderchild The official opening of Thunderchild Technical Institute, first technical institute to be located on an Indian reserve, is expected to take place in January. The official opening was put 'on hold' during the band's annual pow-wow. The institute will be offering courses in heavy oil technology, business administration and in the health field. The students will be residents of the institute during their courses. It is expected officials from the federal and provincial governments, Federation of Saskatchewan Indian Nations and district Chiefs will be attending the official opening. Saulteaux The official opening of its administration centre is expected to take place in November. The new band office was constructed by its band members, construction was started in July and will be completed in October. Chief Gabriel Gopher is inviting officials from the Department of National Health and Welfare, Department of Indian Affairs, Federation of Saskatchewan Indian Nations, and district Chiefs to attend the opening. Onion Lake Little Pine The final year of the two-year Business Administration course is being offered on this Indian reserve. A total of 10 students will be graduating from the course in June. The Onion Lake Indian Band purchased the course from the Lakeland Community College located in Lloydminster. The band hired its instructors, providing its input into the course. The band hopes to renew the two-year course next September. According to its educational director Sid Paul, many of the graduates will be employed by North Bridge Industries, a band-owned operation. Classes are being brought to the band level by the Saskatchewan Indian Federated College located in Regina. A 13 week-Mathematics 90 course is offered to about 10 students of the Little Pine Indian band, situated about 80 kilometers west of North Battleford. According to Loretta Semaganis, B.Ed., instructor, the students will be prepared to enter the Business Administration course being sponsored by the North Battleford District Chiefs. 42 Bookworm'sDen SASKATCHEWAN'S FIRSTEXCLUSIVE CHILDREN'SBOOKSTORE * Contact ~s first for your library building needs * We have 15,000 titles in stock, many of them with Indian content * We offer discounts * Visit our store for the largest "hands-on" selection in Western Canada * Our store hours are Mon.- Sat. 9:JO to 6:00 Thurs. till 9:00 Evening appointments can be arranged * If unable to visit our store, our catalogue is available N/C * We attend school conventions and teacher's institutes. We require advance notice. institutional * We also offer a BOOK FAIR in which 20 % of sales are returned to your school. Write for particulars. 39 GROSVENOR PARKSHOPPINGCENTRE SASKATOON,SASK.S7H OTB PHONE373-3411 �SHELLBROOK AGENCY From Sandy Lake to Atakakohp Reserve Students catching up on yesterday's events. by Deanna Wuttunee Bill C-31 and its implications have already cost the Sandy Lake Reserve $45,000, according to Chief Barry Ahenakew. The money and band efforts culminated in the emergence of a land use policy. The model can be modified for other bands. Residents of the reserve feared the influx of new members under the bill would create problems. They developed a map and zoned the reserve into forest, agricultural and residence areas. The latter respects the quasi ownership of land by the present band members. The band expects approximately 800 new members. According to Chief Ahenakew, the reserve is short of land already with the population they have. Present population is over 1400. The justification of the land use policy is the treaty agreements. Consequently, the band has prepared ~ good presentation in response to Bill C-31. Of this 1400 population, 200 are students at the band elementary school with an additional 175 offreserve students. The band council is working to establish a high school on the reserve within two years. One of Chief Ahenakew' s preoccupations is to reduce unemployment and welfare reliance. Band council policy is to encourage individuals to start business ventures. In the planning stage, to date, is a store reopening, an arcade, pool room, laun- Chief Barry Ahenakew. dromat, and a manufacturing venture. The band have decided to honor their ancestors by naming several institutions after them. '' Atakakohp is the name of the reserve and springs from the name of the first chief who signed treaty six. It was a hard decision and a time of change. He saw his people had to travel further and further for buffalo, that the buffalo were disappearing. Therefore, he was all for the treaty. He wanted something for his children, his people. He wanted something for their future. Atakakohp means Starblanket,'' says Chief Barry Ahenakew. An Indian arts and crafts centre is nearing completion. This building will be named after the Ahenakew family. The Sasakamoose arena is named after Fred Sasakamoose who played for the Chicago Black Hawks. The alcohol rehabilitation centre will be called aymaykamwaykamik for the ancestor of the William's family. "We need money from different sources, specially in the area of sports programming for youth which is a very demanding area and money goes fast,'' says Chief Ahenakew. He adds that sometimes Indian Affairs' perspective and the reserve perspective clash on treaties. To educate them to our perspective is very costly because of trips to regional and Ottawa offices. It all takes time and money. 43 ~j Fred Sasakamoose'slog cabin. A deck will lead to a dock on the lakeshore. DeceasedAllan Ahenakew'slog houseis going to be renovatedinto a historic site and will stand besidethe rehabiliationcentre.He had beena Chief of the reservefor 40 years. �· Band Office receptionist. Sheila Isbister standing in front of her huge garden. In reference to Indian Government, Ahenakew said they do not car~ for that term. They call it handling their own affairs. This is getting people involved in their lifestyle and their people's lifestyle. He wants to see a system established where Indian people will start getting the money allocated to them. Studies show that for every dollar identified for Indian programs, only 10% reaches the community-setting. The majority goes to administration and salaries. A band meeting in progress. Arts and Crafts Centre. 44 �ENTERTAINMENT Trio Presents Play on 1885 Conflict L-R : Mich elle Rathke , Jim Thunder, and Dannyll Challis. by Archie King NORTH BATTLEFORD - A trio of playwrights have written a play based on the Northwest Rebellion and the last thoughts of Chief Big Bear during his confinement following the battle of 1885. Michelle Rathke and Dannyll Challis of North Battleford and Jim Thunder of Great Slave Lake in Alberta have recently completed the script of the play which has a unique title: Where the Waters Turn to Blood - The Peaceful Lillies Now Grow. According to Jim Thunder , the title is ba sed on a dream Chief Big Bear had in 1851. He saw a spring of water shooting out of the ground. He tried to stop the flow but the water spurted between his fingers, turned into blood and flowed down the back of his hand . The dream foretold the future. Chief Big Bear would try to stop the rebellion of 1885 but would be powerless to do so and blood was shed. The idea of the play was born during a French Club session about three years ago, kicked around the idea in a French class and it was Saskatchewan Heritage '85 and all its implications that provided the impetus to actually research and write the play. Funding for the project came from Saskatchewan Heritage '85, North Battleford School Division, Saskatchewan Challenge '85, North Battleford District Chiefs, and International Youth Year through the Department of the Secretary of State. Dannyll who has both feet in theatre as both of his parents are involved in all aspects of the craft, knew what would work . He wrote the scenes, based on research, of what role the settlers played. Michelle was involved in writing a scene in French and Jim was involved in writing a scene in Cree although the majority of the play is in English. The finished manuscript is now before the reviewing committee comprised of educators and historians. Passing the critics, production is expected to be in September and by early November should be to1,1ring .the Indian and non-Indian communities in the area. According to Thunder, '' I know not only what is written in history, but also from unpublished material of my people and the stories told by Indian elders and handed down by generations. My grandfather fought at Cutknife Hill and my great-grandfather at Frenchman Butte and Loon Lake.'' ''The last scene takes place one century after the rebellion and it has a message that we must break down that seperate us if we are to live in peace, ' ' explained Rathke. The trio are planning to have a large cast, including extras for crowd scenes. "The idea is to get as many students involved as possible, from both the public and separate school systems,' ' said Challis. 'The Land Called Morning' Big Success by S-L. Kurtenbach Left to right: Actors Patsy Smith, Robin Roberts, Anne Anderson, and Peter Smith. Author, John Selkirk, in background. 45 Despite the inclement weather, the 17 5-seat theatre was filled to capacity at the Fringe Festival in Edmonton to view The Land Called Morning, a play starring four young members of the Montreal Lake Indian Band. The programme stated that the play "is about fighting. It is about luck. And it is about growing up Cree." But it's much more than that. The play is infused prose and poetic power. The play is loaded with authenticity and dream-like symbolism. It is a �winning play that explores individual and social morality. It's a play about responsibility and relationships, and a play about love and disappointment. The four actors, Patsy Smith, Anne Anderson, Peter Smith and Robin Roberts did a magnificent job in blending detailed realism with startling bold imagination. All of them were remarkable as they passionately exposed hypocrisy and deception. The audience participated with the actors and celebrated with them as they traversed the line from childhood to young adults. The potent and poignant theme of the play strikes the very nerve-endings of contemporary concern and sensibility. The play was written by John Selkirk, with assistance from his brother Gordon. In conversation with the actors following their last performance, which produced a standing ovation, all of them expressed gratitude to the Chief and members of the Montreal Lake Band for supporting them in this endeavour and for giving them a chance to speak out. _ ..•-······ .... ·· . Book Review acbfrnoona introduced by Maria Campbell ACHIMOONA inroduced by Maria Campbell Fifth House, Saskatoon, 1985 ($9.95) Achimoona is an anthology of native literature created by Saskatchewan native Canadians and introduced by Maria Campbell. The short stories emerged from a gathering of writers at Gabriel's Crossing in March. The group gathered items from the countryside and around the house and put them in a bag. Each person then picked an object and let it tell them a story through feel and smell. The stories are geared toward children and the introduction by Maria using language that can be understood by them. She explains the history, role, custom and rules of storytelling. But like she says; "We wanted to write stories for you, and that became a big problem, because, you see, in our culture there is no such thing as stories for young people. Achimoona are for everyone. Each person, young or old, finds the things in the story that are meant for him or her. That is one of the special gifts of the oral storyteller - to be able to weave all the lessons, messages or jokes into a story and not leave anyone out." As well as entertain, Achimoona is designed to teach Indian culture through literature. It describes customs and lifestyles. Some are interwoven with legends and beliefs. Others are statements of the social realities of single parenthood, boarding homes, jail, global perspectives 46 and one is science fiction. Each carries a message. John Cuthand weaves a poignant tale of the Circle of Life symbolized by the northern pike. Priscilla Settee laces hers with her experiences in South America. Others skillfully merge legends, social st~tements and traditional beliefs. Never sermonizing, the stories are simply written but powerful. Maria Campbell says: ''Our new storytellers have l big job. They must understand their sacred place and they must also understand the new language and express their stories without losing thoughts and images that are culturally unique to them. '' I recommend Achimoona for people of all ages. It can be used in the schools as a spiraling continuum for interpretations on worldview philosophies for native students and an important resource for non-native students. Indian people's oral traditions were neve:i; guilty of the Canadian writer's notoriety for borrowing from the European literary consciousness. Now there is a movement to write them down. These oral traditions were what transmitted culture from generation to generation, reinforced desired behavior and performance, explained creation and knitted all aspects of native life in a cohesive world view. Canada needs more writers like this. Illustrations in the book depict wellknown paintings and other works of art. An explanation by the creator accompanies each picture. Artists are Ruth Cuthand, Gerald McMaster, Ray Keighley, Ed Poitras, Bob Boyer, Ray McCallum, Allan sapp, Michael Lonechild, Henry Beaudry and Lorne Fineday. Authors are John Cuthand, Peter Deranger, Harvey Knight, ]Ordon Wheeler, Wes Fineday, Priscilla Settee and Darlene R. Frenette. All were honored at a reception in Regina, Sept. 29, which will also promote book sales. Get one today! �0 PROFILE Thi:; special paperback edition wa'i prepared for the exclu:;iz,e 11,.,;e of the Inuit Circumpolar Conference and i.,;not for .,;ale. A clothbound edition is available at bookstore:.for $16.95 The Alaska Native Claims Settlement Act passed by Congress in 1971, hailed al the time a-; the most liberal settlement ever achieved with Native Americans. granted 44 million acres.aud nearly SI billion in cash to a new entity-Native corporations. Today that settlement is bitterly resented by the Alaska Natives themselves. Thomas R. Berger, invited by the Inuit Circumpolar Conference lo head the Alaska Native Review Commission, ha-; traveled lo sixty-two villages and towns, holding village meetings and listening lo testimony from Eskimos, Indians, and Aleuts. His report, VillageJourney, suggests changes in the law and public attitudes that will be required lo reach a fair accommodation with the Alaska Natives and enable them to keep their land for themselves and for their descendants. Thomas R. Berger will be speaking at the First Nations Law and Government Conference in Saskatoon in October . Thomas R. Berger, a 52 year old Canadian, is no stranger to Native causes and the North. The son of a Mountie, he was as a lawyer Canada's foremost advocate of Native rights. As a judge, he was called upon by the Canadian government to conduct the Mackenzie Valley Pipeline Inquiry. In 1977, after travelling three years in the Canadian North, he wrote Northern Frontier, Northern Homeland, in which he urged, in order to protect the Northern environment and to settle Native land claims, that the Artie Gas pipeline proposed to run from Prudhoe Bay through Canada be rerouted. His recommendations were adoptea by Canada and the U.S. He was made an Honorary Member of the Engineering Institute of Canada and received the Distinguished Achievement Award of the Sierra Club of North America. He has headed commissions for governments of all three of Canada's national parties and is the recipient of eleven honorary degrees. In 1981 Justice Berger w r o t e Fragile Freedoms: Human Rights and Dissent m Canada (Toronto: Irwin), which is now in its third printing. In 1983, after resigning from the "To most Americans, the Native peoples of Alaska-Eskimos, Aleuts, and Indians -are out of sight and out of mind. Yet they are on the brink of what may be a tremendous disaster. rivaling the worst that happened to Indians in the Lower 48 during the nineteenth century. In this stirring book-in many ways the most important ever written on Federal-Indian relations-Thoma-; Berger, a Canadian with impeccable credentials, not only relates what is occurring and prescribes answers, but lifts the subject brilliantly into the context of human history and international law. If you read no other book on America's indigenous peoples, read this one.,, -ALVIN M. JOSEPHY,JR. ..A very comprehensive, consistently perceptive book, fully aware of the place of Alaska Natives in American history. If the people charged by law with making sense of the Alaska Native situation are half as intelligent as Berger, and take this book seriously, it could make a major difference in righting this terrible wrong." -VINE DELORIA, JR. "This powerful work is, in essence, an appeal to the conscience of the American people. Once again, Justice Berger has gone into the bush to listen to the Natives of the Far North, and again he makes a logical. heartrending case for the right of indigenous peoples to keep their land and cling lo their own culture. Every member of Congress should read and ponder this book, for they have an opportunity to correct a tragic mistake their predecessors made in haste fifteen years ago." -STEWART UDALL TIIOMAS R. BERGER,one of Canada's foremost advocates of Native rights, is singularly qualified for his _responsibility. A former member of the British Columbia Supreme Court, he wal'\the commissioner appointed by the Canadian government to conduct the Mackenzie Valley Pipeline Inquiry. and his 1977 report, Northern Frontier, NorthernHomeland, was tremendously influential in setting a new course for Native peoples in the Canadian Arctic. He is currently professor of law at the University of British Columbia in Vancouver. Cover de.~ign© 1985 by Cynthia Krupa/ Cot,erphoto of Arnold Brower,Jr., and his son, Jens, by Bill He,...~ HILLAND WANG 19 UNIONSQUAREWEST bench in order that he might be free to speak out on questions of human rights and fundamental freedoms , he was asked by the Inuit Circumpolar Conference and the World Council of Indigenous People to review the 47 NEW YORK10003 Alaska Native Claims Settlement Act. For the past two years he has traveled throughout village Alaska, accompanied by his wife Beverly. He is a professor of law at the University of British Columbia in Vancouver. �Mitsuing On Chuckwagon Racing The Meadow Lake District Chiefs sponsors one of Ralph's two wagons. by Deanna Wuttunee Ray Mitsuing started chuckwagon racing three years ago and took first and second at Craven, Sask. Last year, he placed 12th overall at the Calgary Stampede. ''I didn't do worth a damn this year. In Calgary, I finished 21st or 22nd which wasn't all that great. I took a lot of penalties, " he said. However he is learning from his mistakes each year. He barned his horses too long when he arrived in Calgary. When they got out, they caught a bit of a cold and the horses did not feel like putting out. Next year, he plans to save his best team for Calgary and other major events. But he still managed to place fifth over 70 wagons in the Northern Chuckwagon Association. He finished in seventh place at Cheyenne, Wyoming, and missed the record at Patricia, Alta. by 11100th of a second. He set one new record in Cheyenne and placed second and sixth in Patricia. He has two outfits. The Saskatchewan Indian Arts and Crafts sponsored his lead wagon this year, while the Meadow Lake District Chiefs sponsored his second one. Both canvasses run $4,000 a year. Ray travelled with 17-18 horses and a wagon on his 18-wheeler semi. His day started at six in the morning and went until midnight. But the ho!,lrs were staggered. His family travelled with him as well as two hired hands. They have enjoyed this and spent a lot of time just being together. Sometimes they not come home for a month-and-a-half. They have a lot of picnics, he said. He started barning his horses in March and jogging them on the horsewalker around April. A couple of weeks before race meets, he gives them three miles a day running behind the truck. The season is over now. Ray will now begin travelling to shop for stock and continue to add on to and Mitsuing 's team on a workout. 48 upgrade the quality of his teams. One horse may be anywhere from $2,500 up. But he may pick one up off the track circuit for about $1,500 and train it himself. Next year he will have three outfits but will only travel with two. He never figured out his expenses. He's too scared to. One injury to his lead horse this summer cost him $1,200 in veterinarian services. The horse never did pan out after that. He says the sport is gaining popularity. The prizes are growing. Cash is the drawing card at the Calgary Stampede. Only the top 15 wagons from the association make it there, along with 15 professionals and six independants. Independants are former winners of the Stampede that have been invited back. The Baptiste family from Red Pheasant were the other Indian family in the chuckwagon circuit as well as Percy Durocher from the Flying Dust Reserve who started this year. Clifford Wuttunee from Red Pheasant raced a couple of times this year, but has chosen to spend more time in politics. '' Racing gets in your blood and you can't quit. I don't think I'll ever quit. 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Jf'J11v'.b. .,6 v_j9'7•b•V<J o-5l"(\7 XOB Stl:101:1 �CHILDRENJS CORNER The Old Man Without a Cane Wuttunee, age 14, Red Pheasant Reserve. by Jody Wuttunee, age 14 A young girl named Marie was walking down the street. She saw an old man standing on the corner with dark sunglasses. "Why are you standing here?" Marie asked. ''S ome young pun k s came by and stole my cane. Now I can't get to the store before it closes. If I don't, I won't be able to eat until Monday," he answered. ''I will help you to the store,'' she said when she saw that he was blind. . "N onsense, " h e snapped, ''you Just talk and I will follow. '' On the way there Marie chatted non-stop. They arrived at a small dim-lit store. There were rows of dusty canned and boxed food. The store smelled like old socks. He purchased a bag of potatoes and a pound of hamburger. He handed a $10 bill to the grocer. She only handed him back a dollar. "Wait a minute," Marie exclaimed, "You only gave him a dollar back .'' "Oh dear, I'm terribly sorry, sir," she said as she gave him the right change . ''Yeah, I'm sure!'' he mutte"red under his breath as they left the store. "What is your name?" Marie questioned. '' Burt Reynolds,'' he said sarcastically. "Why are you so angry at the world?" Marie sighed. He did not answer her question. They just walked in silence until they reached his apartment. "Would you like to come in for supper?' ' he asked. Without hesitation Marie said yes. She trusted this old man who hated the world so much. He made a little meal which they ate in silence. Finally he answered. "When I was a young boy I was in an electric storm which caused me to lose my eyesight.'' He took a deep breath before starting again. "I was bitter because everyone treated me as ifl was an invalid. So naturally, I ran away. It was a stormy night. I was scared to death. I got three miles when they found me. I was unconscious.'' ''Go on ,'' she said. ''It taught me that I can't do anything with myself. I can't even go to the store by myself,'' he said in a strangled voice. ''There are many things to learn,'' he said quietly. "You must have relatives?" ''No, I don't. I never had a chance 50 to have children," he said. ' 'Well, I can be your friend, ' ' she said. "I guess you can, " he smiled for the first time. ''I'll be back, ' ' she said mischievously. "I h ope so. '' H e rose to open the door. She went horn~ feeling very happy . The next morning she went there. She passed an old lady by the old man ' s door. ''Can't go in there, ' ' she said harshly. "Why not?" Marie said defensively. "Old man Bill passed away last night. Had a heart attack. Poor guy. Never said anything to us. We got fond of him. Now he's gone," she stopped abruptly as if just realizing she was talking to a stranger, and waddled away. Marie wept for this old man who never got to know how to love or be loved. She wished she had known him before. The old man was probably happy right now. She knew she would always remember him. She dried her tears and left the apartment. She knew she would tell others about this quiet, gentle man named Bill. �LETTERS Viewpoint on Gov't Report. . . Dear Sir: Dated Sept. 13, I am writing on behalf of theNative Indian Brotherhoodinside the fences of the Springhill Institution. We wouldlike to expressour views of thegovernment on the report called Buffalo Jump 1980 's. Ifyou couldprint this inyour paper to show the brotherhodviews, as well as my own. I await your response. Our address is: Native Indian Brotherhood,Springhill Institution, P. 0. Box 2140, Springhill, N. S. BOM 1XO. Thankyou for your time. -Larry Carlston, Culture Co-ordinator We as aboriginal people must push even stronger for what we believe in, such as our culture, our religion, the right to govern our own people in selfgovernmen t. We the aboriginal people must all come together as one nation of aboriginal people in Canada. We must not let the present government of Canada bring down what the aboriginal people fought for the last hundred years. We must not stop at any cost to be recognized as equal people to every race and have every right to govern our own people in selfgovernment. Just think about how far we came together with the white race, not very far since the newly elected government showed themselves, thanks to our true brother, Rev. Price. I refer to to the paper Buffalojump 1980's by Deputy Prime Minister Erik Neilson on behalf of his government. The report shows us, the aboriginal people how far we've come over the years, the mistrust, the inconsiderate, the discriminative the report showed towards our people. It also showed us the lies since the aboriginal talks were held about 60 days before this report was linked to show what kind of people we are dealing with and how much honor they hold in their word to our people. Thanks to brother Rev. Price we found out what the government was trying to do to our people before they did it - it could have brought our nation down if passed. What must we think and believe about this government that governs the aboriginal people and lies to our face, people without honor? Must we stand for this mistreatment? The discrimination, the inconsiderate laws and rules they put on us and try to put on us, the mistrust, the lies! They charged our brother Rev. Price for breach of trust. But I say hasn't the government or shouldn't the government be charged with breach of trust towards the aboriginal people of Canada. The day brother Rev. Price goes to trial will be the day the Canadian government stands trial - not our brother. We must as aboriginal people all join in as a giant brother and sisterhoods to fight for what we deserve to have and what is our right to have also, to unite to support brothers or sisters such as Rev. Price. We must always stand tall and proud, never give up, for the aboriginal race was here first and we will never leave this land to any other race. Thank you, my brothers and sisters. A New Spirit of Achievement Whenever you look these days east coast, west coast, the prairies Native owned and managed businesses and institutions are showing a new spirit of achievement, a spirit of self-determination. Over the past few years, CESO, Canadian Executive Service Organization, has contributed to the momentum that has been generated1by the Native people themselves, through the provision of appropriate advisory services . This organization links one of its many volunteers - one who is usually retired - to Indian Band Council Administrations, Native organizations and businesses and aspiring Native entrepreneurs who need advice and support with any of the many facets involved in the business. Since the inception in 196 7, CESO volunteers have completed close to 4,000 projects in 104 countries worldwide. In 1984-85, CESO provided ad- visory services to .1,622 projects within Canada under the auspices of the Canadian Native Program. CESO has become highly skilled in matching a volunteer with a particular client's needs - making sure that both the volunteer and the project benefit - the one from the experience, the other from the expertise. The energy and skill of CESO volunteers have earned them the respect of both CESO clients and the business community at large. The Financial Post magazine recently praised these retirees as '' .. .one of the country's unsung resource bases''. The projects in which CESO volunteers get involved are as unique as the Native people who originate them. In the past year or so, CESO volunteers in Quebec have helped themselves modernize a Mingan band's fishery to bring it up to the standard required by its major 51 customer - the United States. Two CESO volunteers and four Natives now make up a management team that addresses problems and makes sure the fishery's 65 seasonal jobs remam secure. In Prince Edward Island, CESO volunteers drew on Native know-how to save hundreds of dollars for a Native-owned peat harvesting company. In addition, sales of peat are up, with 50,000 four-cubic-foot bales shipped to Japanese markets in 1984, and the company is now expanding into oyster and blueberry harvesting. The long-abandoned Chinikee sawmill in Alberta once turned out 20,000 feet oflumber per day. CESO volunteers, working with the Band, are giving the mill a complete face lift, hoping to reactivate production and provide much-needed jobs. CESO volunteers recognized the amazing skill of British Columbia �Alkali Lake Native women, and taught them how to become expert Landry hog butchers. ''Those women can handle knives better than I've seen in 40 years of experience, skillful1y avoiding bones, leaving knives as sharp in the end as they were in the beginning," says one of two CESO volunteers involved in the project. CESO volunteers are available, on request , to work alongside their Native counterparts in many areas of community life or individual Native development. According to Jack Drummond, Regional Manager for Saskatchewan, ''We expect selfgovernment, training , and youth activities to become an integral part of the Canadian Native Program. The scope for using this Region's 65 volunteers in worthwhile projects of all kinds, whether on or off-reserve, has never been greater. '' What's it like to have a CESO volunteer help you? Mary W emigwans runs her own hair salon in downtown Toronto . Mary has had three volunteers share their expertise with her. One , an accountant, helped her set up a bookkeeping system and still helps her with her taxes. Another volunteer from London, a woman who has three hair salons of her own, helped Mary through the ins and outs of setting up - where to order supplies, when to have things done, and how to do many things herself. "At first it was a little scary," says Mary, a shy woman , originally from the Wikwemikong Unceded reserve in Ontario. She is completely at home in a hair salon. "These people knew so much , and I felt I knew nothing. had at first realized. However, this was Ella's first venture, and she was at a standstill. A couple of calls to CESO and a volunteer arrived who showed Ella how to realize the store's potential. On his advice , Ella added a crafts department to sell Native crafts to tourists, applied new marketing techniques , and rearranged the merchandise to make it more appealing. Today, Waukey's General It took threeyears to establish a full scale outdoortrack and field facility on the site of a SaskatchewanIndian Residential Schoolat Lebret. Startingfrom scratch, with literally no capitalfunding, a CESO landscapingspecialistsharedhis expertise. He organizedgroups of ten young Native volunteerstJ dig, fill and grade undevelopedland that had surroundedthe school, thus providing the supportfor a major international high school sporting event. But then we started working together, and I realized the only way I was going to make it was to use what they were telling me. I realized people everywhere use each other's knowledge to get ahead. And the people CESO sent me were really nice they really wanted to help . .. they really liked their work! I think they did it as much for me as for themselves! '' Ella Waukey echos Mary's thoughts. When she started Waukey ' s General Store in a small Ontario town , she knew it wasn't running as smoothly as it could, and that the location had even more potential than she Store & Crafts is a going concern! Jobs , greater self-determination and economic self-reliance, as well as a higher standard of living are among the goals of many of CESO ' s Native clients. If that's your goal , and you ' d like CESO to help, call your local CESO office. And if you'd like to share a particular skill with your community as a CESO volunteer , do it! Call (306) 757-0651. - Mr. J.B. Drummond 1907 - 11th Avenu e Suite 216 Regina , Saskatchewan S4P 0J2 Revitalization of Native Communications Program OTTAWA - Secretary of State Benoit Bouchard announced Sept. 9, 1985 a two-year revitalization of the Native Communications Program (NCP) which enables 14 native communications societies across the country to operate their own print and electronic media. The program ' s $3. 66 million base budget will be enhanced by the establishment of an NCP capital assets fund . The funds will b e used to renovate and upgrade existing facilities; purchase or construct new structures and to provide or replace equipment and other hardware items. This will assist native communications societies to ensur e compliance with present health and safety standards and to maximize their produc- tivit y and service to native communities . '' It is particularl y important that Nati ve people have access to communications giving the aboriginal perspective during a time when such issues as self-gov ernment , aboriginal titl e and equality rights are being debated ," said Mr . Bouchard . An estimated audienc e of 195 ,000 is ser ved by the nati ve-run m edia which emplo y approximately 200 people in acti vities ranging from the production of newspap ers , community radio and cable tele vision programs , photography displa ys and ar chi ves of indigenous life , to the maintenance of high frequ ency radio studios. 52 EDITOR 'S NOTE : Federationof Saskatchewan Indian Nations will be applyingfor funds to carryout specialprojects in the area of Communications. �Saskatchewan Indian Institute of Tec~nologies Saskatchewan Indian Training Institutes ® ® Forest Technolog y , Meadow Lake District ', Flying Dust • / Business Administration Prince Albert District /'',,,, ~ // // // !\1eado" Lake Industrial Mechanics Shellbrook District Sandy Lake • ,, // // / // ~------------- . , , ,, ' 'rnrlh .,,,..,,,. .,,,..,,,..,,,..,,,. / .,,,..,,,..,,,. .,,,..,,,..,,,. • .._ .._ .._ ,, / // • (5) Balllefnrd • Saskaroon ------+-----~------t--- ,,l 0 Plumbing Saskatoon • Health Sciences, Nursing Assistant Program North Battleford Di strict Onion Lake Education Prince Albert District Prml'r Alht'rl_,,,..,,,..,,,. ~ Thunderchild Technical In- , stitute, Power Engineering Technology Thunderchild .,,,.,Office S"ifl • Currt'nl . Rt'itina \'orkton - ........ ', ............ • & Gas Fitting District ----Welding Y orkton District Kahkewistahaw ................ ® ........ 'Recreation Technology Fort Qu 'Appelle For information on these and other programs phone (306) 244-4444 201 Robin Crescent, Saskatoon, Sask. �A VAST RANGE OF CAREER AND EDUCATIONAL OPPORTUNITIES • PRE-DEGREE/CERTIFICATE STUDIES (UNIVERSITY ENTRANCE) • PRE-PROFESSIONAL PROGRAMMES • SIFC-FACULTY OF ARTS • SPIC-FACULTY OF INDIAN EDUCATION • SPIC-FACULTY OF INDIAN SOCIAL WORK • SPIC-FACULTY OF SCIENCE Regina Campus 127 College West University of Regina Regina, Saskatchewan S4S 0A2 Toll Free 1-800-667-8060 Saskatoon Campus 3rd Floor, 310-20th Street East Saskatoon, Saskatchewan S7K 0A7 (306) 934-2444 AND OFF CAMPUS AT RESERVES AND COMMUNITIES � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Saskatchewan Indian Magazine Subject The topic of the resource First Nations--Saskatchewan--Periodicals Creator An entity primarily responsible for making the resource Federation of Saskatchewan Indian Nations Publisher An entity responsible for making the resource available Federation of Saskatchewan Indian Nations Date A point or period of time associated with an event in the lifecycle of the resource 1970/2011 Rights Information about rights held in and over the resource In Copyright Format The file format, physical medium, or dimensions of the resource PDF Language A language of the resource English Type The nature or genre of the resource Text Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Saskatchewan 1970/2011 Description An account of the resource The <em>Saskatchewan Indian</em> was the official publication of the Federation of Saskatchewan Indian Nations and served as an effective communication vehicle for the First Nations in the province of Saskatchewan between 1970-2011. It provided coverage of people, issues and events both entertaining and informative throughout First Nation communities. The magazine was distributed to all First Nation communities in Saskatchewan and to all First Nation groups, organizations and institutions throughout the duration of its publication. Source A related resource from which the described resource is derived Saskatchewan Indigenous Cultural Centre<br />#305 - 2555 Grasswood Road East<br />Saskatoon, Saskatchewan S7T-0K1<br /><br />Phone: (306) 244-1146<br />Email: library.services@sicc.sk.ca<br />Website: <a href="https://www.sicc.sk.ca/" target="_blank" title="Saskatchewan Indigenous Cultural Centre" rel="noreferrer noopener">https://www.sicc.sk.ca/</a> Contributor An entity responsible for making contributions to the resource Federation of Saskatchewan Indian Nations Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Magazine Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Saskatchewan Indian (September 1985) Subject The topic of the resource First Nations--Saskatchewan--Periodicals Description An account of the resource Contents: Culture In Education Today education is important. To the Indian it is two-fold - the present system, and the traditional system and values that made our people feel proud. By: Smith Atimoyoo PTNA Separates! The Prairie Treaty Nations Alliance (PTNA) elected to separate from the Assembly of First Nations based on a resolution passed August 29, 1985. By: Bryan Tootoosis PTNA Meets With Mulroney A delegation of Prairie Treaty Nations Alliance (PTNA) representatives met with Prime Minister Brian Mulroney on Sept. 24 in Ottawa in a bid to initiate bilateral talks on constitutional changes. By: Deanna Wuttunee Treaty Hunting Rights... By: David Knoll The Importance Of Reviving And Retaining Our Languages By: Margaret Cote Language Reflects Culture By: Margaret Cote Arnault Regains Indian Status On August 16, 1985, Darlene Arnault, a Cree Indian from the Atakakoph Reserve, became the first person in Saskatchewan to regain her Indian status as a result of recent amendments to the Indian Act which ensure equality for men and women. By: Saskatchewan Indian Land Entitlement Important For Nikaneet Although given many treaty promises, Nikaneet and his people never received any benefits, especially when the land was surveyed and they still refused to leave. Only through research beginning in the 1960s and a lot of hard work did the present band members achieve treaty status. By: Bryan Tootoosis Slain Leader Remembered By Band Members By: Archie King Creator An entity primarily responsible for making the resource Federation of Saskatchewan Indian Nations Publisher An entity responsible for making the resource available Federation of Saskatchewan Indian Nations Date A point or period of time associated with an event in the lifecycle of the resource 1985-09 Contributor An entity responsible for making contributions to the resource Federation of Saskatchewan Indian Nations Atimoyoo, Smith Tootoosis, Bryan Wuttunee, Deanna Knoll, David Cote, Margaret King, Archie Rights Information about rights held in and over the resource In Copyright Language A language of the resource English Type The nature or genre of the resource Text Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Saskatchewan 1985-09