The People Recognize other Peoples within the land
called Great Turtle Island and are Free to Associate with
them as they Deem Necessary.
Even though much is said about the mobility of Indigenous
peoples before the coming of Europeans, clearly the
Indigenous people at the time of contact preferred to live
together in groups or communities. The wanderer really had
no place unless he was associated with a band, tribe or
community. Moreover, association appears to have been
crucial for communities and groups:
(I am) aware of cases where those who were wandering
would seek to join a community. The examples occurred
particularly with relatives of members of the band. The Band
would make a decision. The community would usually have a
vote on whether or not someone would be allowed to join. The
decision was almost always made based upon the ability of
the people involved to contribute (to the community). They
also had to understand and practice the laws. Elder Walter
Felix, October 2001.
Rather the model was to "belong" to a large linguistic
and cultural group, but to live in small communities, more
or less fixed in area of domicile; this was the "right" way
to live, but you had complete confidence in making
arrangements with others if the need arises:
It is important to recognize Natures Laws(s) and accept
them. That is how you would be accepted (in traditional
culture). Bush Cree and Plains Cree interacted. A Bush Cree
may have a vision and wish for a Sundance. You cannot do a
Sundance in the bush, so he would go to the Plains Cree. He
would borrow the Chief and People of the Plains Cree to
conduct the Sundance. The People would be provided by the
Plains Cree to do the Sundance. The Sundance is the ultimate
of all ceremonies. (Elder Wayne Roan, October 2001.)
Relationships with other groups were marked by formal
ceremonies of engagement…welcome ceremony of some sort, a
gift from the petitioner, a preferred seating place for the
visitor, a meal or properly prepared food, ceremonies with
the stem and the pipe:
"They then slowly advanced, the horsemen again preceding
them on their approach to my tent. I advanced to meet them,
accompanied by Messrs. Christie and McKay, when the pipe was
presented to us and stroked by our hands.
After the stroking had been completed, the Indians sat
down in front of the council tent, satisfied that in
accordance with their custom we had accepted the friendship
of the Cree nation."
In this statement, Morris underestimated the importance
to the Indians of the pipe-stem ceremony. It signified more
than an offer of friendship, although that was certainly
included. The pipe-stem ceremony was a sacred act undertaken
before conducting any matter of importance. In the presence
of the pipe, "only the truth must be used and any commitment
made in its presence must be kept."
From the point of view of the government officials, the
ceremonial was merely a picturesque preliminary favoured by
Indian custom. To them, the binding act of making treaty was
the signing of the document at the close of negotiations.
This was the mode of affirming agreements among Europeans.
On the other hand, " ... the only means used by the Indians
to finalize an agreement or to ensure a final commitment was
by the use of the pipe." (Taylor)
No negotiations could take place if both groups did not
bind themselves to honest negotiations, in friendship. If
duplicity or high-handedness of any sort was present, the
offenders were quickly sent away. To enter into agreement
when there was not mutual understanding was to violate
Nature’s Laws:
Only after setting the discussions within a context of
friendship and care were specific treaty terms proposed.
They were similar to those of the first five treaties. Peter
Erasmus related that on the second day of meeting Morris
asked for the Indians' views on these terms. Nevertheless,
he added that he could go no further than he had the
previous day.
Pound Maker who was not a chief at that time spoke up and
said, ''The governor mentions how much land is to be given
to us. He says 640 acres, one mile square for each family,
he will give us." And in a loud voice he shouted, "This is
our land! It isn't a piece of pemmican to be cut off and
given in little pieces back to us. It is ours and we will
take what we want."
A strong wave of approval came back from the seated
Indians at his statement. Some braves in the last row rose
to their feet, waved their hands and arms, shouting, "Yes!
Yes!" in Cree. Apparently these were Pound Maker's
followers. It was some time before the main chiefs could
restore order.
Erasmus claimed that Morris was visibly shaken by this
episode which portended difficulty in gaining acceptance of
the government's treaty terms. Morris replied that unless
certain lands were set aside for the sole use of the
Indians, the country would be flooded with white settlers
who would crowd the Indians out as they had elsewhere. This
reply dealt with only one of Poundmaker's points, the
principle of reserves. It by-passed the questions of their
size and of the Indians' role in determining the conditions
of their own future. Mistawasis brought that day's
proceedings to a close by suggesting that the commissioner's
words should be thought out quietly.
The Cree did not hold a council the next day (Sunday).
The people were given the day to talk things over amongst
themselves. The Indian council was called for Monday and the
full assembly with the commissioner for Tuesday. (Taylor 19)
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