Search for "Indigenous Organizations"

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Longhouse

A longhouse was the basic house type of pre-contact northern Iroquoian-speaking peoples, such as the Huron-Wendat, Haudenosaunee, Petun and Neutral. The longhouse sheltered a number of families related through the female line. In the 1700s, European-style single-family houses gradually replaced longhouses as primary residences. However, longhouses still function as important facilities in which some Indigenous peoples conduct ceremonies, political meetings and various community gatherings.

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Medicine Bundles

Medicine bundles (also called “sacred bundles”), wrapped collections of spiritually significant items, were the focus of most Indigenous spiritual rituals in the Plains region (see Plains Indigenous Peoples in Canada). A bundle might be a few feathers wrapped in skin or a multitude of objects such as animal skins, roots, or stone pipes inside a rawhide bag.

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Métis Scrip in Canada

Scrip is any document used in place of legal tender, for example a certificate or voucher, where the bearer is entitled to certain rights. In 1870, the Canadian government devised a system of scrip — referred to as Métis (or “half-breed”) scrip — that issued documents redeemable for land or money. Scrip was given to Métis people living in the West in exchange for their land rights. The scrip process was legally complex and disorganized; this made it difficult for Métis people to acquire land, yet simultaneously created room for fraud. In March 2013, the Supreme Court of Canada ruled that the federal government failed to provide the Métis with the land grant they were promised in the Manitoba Act of 1870. Negotiations between various levels of government and the Métis Nation concerning the reclamation of land rights continue.

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Treaties with Indigenous Peoples in Canada

Indigenous treaties in Canada are constitutionally recognized agreements between the Crown and Indigenous peoples. Most of these agreements describe exchanges where Indigenous nations agree to share some of their interests in their ancestral lands in return for various payments and promises. On a deeper level, treaties are sometimes understood, particularly by Indigenous people, as sacred covenants between nations that establish a relationship between those for whom Canada is an ancient homeland and those whose family roots lie in other countries. Treaties therefore form the constitutional and moral basis of alliance between Indigenous peoples and Canada.

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Treaty 4

Treaty 4 — also known as the Qu'Appelle Treaty — was signed on 15 September 1874 at Fort Qu’Appelle, Saskatchewan. The Indigenous signatories include the Cree, Saulteaux bands of the Ojibwa peoples and the Assiniboine. In exchange for payments, provisions and rights to reserve lands, Treaty 4 ceded Indigenous territory to the federal government. The majority of Treaty 4 lands are in present-day southern Saskatchewan. Small portions are in western Manitoba and southern Alberta.

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Treaties 1 and 2

Treaties 1 and 2 were the first of 11 Numbered Treaties negotiated between 1871 and 1921 Treaty 1 was signed 3 August 1871 between Canada and the Anishinabek and Swampy Cree of southern Manitoba. Treaty 2 was signed 21 August 1871 between Canada and the Anishinabe of southern Manitoba.

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Treaty 6

​Treaty 6 was signed by Crown representatives and Cree, Assiniboine and Ojibwa leaders on 23 August 1876 at Fort Carlton, Saskatchewan, and on 9 September 1876 at Fort Pitt, Saskatchewan. The treaty boundaries extend across central portions of present-day Alberta and Saskatchewan.

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Iroquois Wars

The Iroquois Wars, also known as the Beaver Wars and the French and Iroquois Wars, were a series of 17th-century conflicts involving the Haudenosaunee Confederacy (also known as the Iroquois or Five Nations, then including the Mohawk, Oneida, Onondaga, Cayuga and Seneca), numerous other First Nations, and French colonial forces. The origins of the wars lay in the competitive fur trade. In about 1640, the Haudenosaunee began a campaign to increase their territorial holdings and access to animals like beaver and deer. Hostilities continued until 1701, when the Haudenosaunee agreed to a peace treaty with the French. The wars represent the intense struggle for control over resources in the early colonial period and resulted in the permanent dispersal or destruction of several First Nations in the Eastern Woodlands.

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Treaty 7

Treaty 7 is the last of the Numbered Treaties made between the Government of Canada and the Plains First Nations (see Indigenous Peoples: Plains). It was signed on 22 September 1877 by five First Nations: the Siksika (Blackfoot), Kainai (Blood), Piikani (Peigan), Stoney-Nakoda, and Tsuut’ina (Sarcee). Different understandings of the treaty’s purpose, combined with significant culture and language barriers and what some have argued were deliberate attempts to mislead the First Nations on the part of the government negotiators, have led to ongoing conflicts and claims.

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Voyageurs

Voyageurs were independent contractors, workers or minor partners in companies involved in the fur trade. They were licensed to transport goods to trading posts and were usually forbidden to do any trading of their own. The fur trade changed over the years, as did the groups of men working in it. In the 17th century, voyageurs were often coureurs des bois — unlicensed traders responsible for delivering trade goods from suppliers to Indigenous peoples. The implementation of the trading licence system in 1681 set voyageurs apart from coureurs des bois, who were then considered outlaws of sorts. Today, the word voyageur, like the term coureur des bois, evokes the romantic image of men canoeing across the continent in search of furs. Their life was full of perilous adventure, gruelling work and cheerful camaraderie.

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Treaty 3

On 3 October 1873, the Saulteaux band of the Ojibwa peoples and the Government of Canada signed Treaty 3, also known as the North-West Angle Treaty. This agreement provided the federal government access to Saulteaux lands in present-day northwestern Ontario and eastern Manitoba in exchange for various goods and Indigenous rights to hunting, fishing and natural resources on reserve lands. The terms and text of Treaty 3 set precedents for the eight  Numbered Treaties that followed.

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Coureurs des bois

Coureurs des bois were itinerant, unlicenced fur traders from New France. They were known as “wood-runners” to the English on Hudson Bay and “bush-lopers” to the Anglo-Dutch of New York. Unlike voyageurs, who were licensed to transport goods to trading posts, coureurs des bois were considered outlaws of sorts because they did not have permits from colonial authorities. The independent coureurs des bois played an important role in the European exploration of the continent. They were also vital in establishing trading contacts with Indigenous peoples.

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Great Peace of Montreal, 1701

On 4 August 1701, the French concluded a peace agreement with the Five Nations Haudenosaunee (Iroquois). This brought to an end almost a century of hostilities marked by atrocities on both sides. The Haudenosaunee were permitted to trade freely and to obtain goods from the French at a reduced cost. In exchange, they pledged to allow French settlement at Detroit and to remain neutral in the event of a war between England and France. The accord assured New France superiority in dealing with issues related to the region’s First Nations. It also gave the French the freedom to expand militarily over the next half century.

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Residential Schools in Canada

Residential schools were government-sponsored religious schools that were established to assimilate Indigenous children into Euro-Canadian culture. Although the first residential facilities were established in New France, the term usually refers to schools established after 1880. Residential schools were created by Christian churches and the Canadian government as an attempt to both educate and convert Indigenous youth and to integrate them into Canadian society. However, the schools disrupted lives and communities, causing long-term problems among Indigenous peoples. Since the last residential school closed in 1996, former students have demanded recognition and restitution, resulting in the Indian Residential Schools Settlement Agreement in 2007 and a formal public apology by Prime Minister Stephen Harper in 2008. In total, an estimated 150,000 First Nation, Inuit, and Métis children attended residential schools.

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Fraser River Gold Rush

In 1858, around 30,000 gold seekers flooded the banks of the Fraser River from Hope to just north of Lillooet in British Columbia’s first significant gold rush. Although it dissipated by the mid-1860s, the Fraser River Gold Rush had a significant impact on the area’s Indigenous peoples and resulted in the Fraser Canyon War. Fears that the massive influx of American miners would lead the United States to annex the non-sovereign British territory known as New Caledonia also resulted in the founding of British Columbia as a colony on 2 August 1858 (see The Fraser River Gold Rush and the Founding of British Columbia). By the mid-1860s, the Fraser Rush collapsed, and British Columbia sank into a recession.

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Canadian Identity

The question of what it means to be a Canadian has been a difficult and much debated one. Some people see the question itself as central to that identity. Canadians have never reached a consensus on a single, unified conception of the country. Most notions of Canadian identity have shifted between the ideas of unity and plurality. They have emphasized either a vision of “one” Canada or a nation of “many” Canadas. A more recent view of Canadian identity sees it as marked by a combination of both unity and plurality. The pluralist approach sees compromise as the best response to the tensions — national, regional, ethnic, religious and political — that make up Canada.

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Royal Proclamation of 1763

The Royal Proclamation of 1763 was issued by King George III on 7 October 1763. It established the basis for governing the North American territories surrendered by France to Britain in the Treaty of Paris, 1763, following the Seven Years’ War. It introduced policies meant to assimilate the French population to British rule. These policies ultimately failed and were replaced by the Quebec Act of 1774 (see also The Conquest of New France). The Royal Proclamation also set the constitutional structure for the negotiation of treaties with the Indigenous inhabitants of large sections of Canada. It is referenced in section 25 of the Constitution Act, 1982. As such, it has been labelled an “Indian Magna Carta” or an “Indian Bill of Rights.” The Proclamation also contributed to the outbreak of the American Revolutionary War in 1775. The Proclamation legally defined the North American interior west of the Appalachian Mountains as a vast Indigenous reserve. This angered people in the Thirteen Colonies who desired western expansion.

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Fur Trade in Canada

The fur trade was a vast commercial enterprise across the wild, forested expanse of what is now Canada. It was at its peak for nearly 250 years, from the early 17th to the mid-19th centuries. It was sustained primarily by the trapping of beavers to satisfy the European demand for felt hats. The intensely competitive trade opened the continent to exploration and settlement. It financed missionary work, established social, economic and colonial relationships between Europeans and Indigenous people, and played a formative role in the creation and development of Canada.

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Sovereignty

Sovereignty is an abstract legal concept. It also has political, social and economic implications. In strictly legal terms, sovereignty describes the power of a state to govern itself and its subjects. In this sense, sovereignty is the highest source of the law. With Confederation and the passage of the British North America Act, 1867, Canada’s Parliament was still legally under the authority of the British Parliament. By 1949, Canada had become fully sovereign in relation to Great Britain. This was due to landmark legislation such as the Statute of Westminster (1931). The Constitution Act, 1982 swept away Britain’s leftover authority. Questions of sovereignty have also been raised by Indigenous peoples in Canada and by separatists in Quebec. The latter, for a time, championed the concept of sovereignty-association.