Indian Fall: The Emerging Dominion
Perhaps it is only natural for writers of history to focus on those who have won rather than those who
have lost, on that which was built rather than that which was destroyed. And yet, we cannot escape the
fact that, before the transformation of the West could occur, two conditions had to be met: the great
herds of buffalo that fed, clothed and sustained the native peoples had to be exterminated; and the
people themselves had to be subdued, made to surrender their ancestral lands, and forced to settle on
reserves.
We frequently find comfort in the notion that our forefathers were neither as ruthless nor as
unscrupulous as their American counterparts. But to do so is really to focus on the means rather than
the objectives. For the objectives in both countries were the same: to create new societies in territories
that were immense but sparsely populated. In both countries, these new societies were built on the ruins
of older aboriginal communities. Some might argue that this was inevitable, that there was a cultural
chasm that could never be bridged, that natives and whites lived in worlds as different as summer and
winter. Yet for all our genius for compromise, there was no compromising with the natives of the
Great Plains. Their world had to go.
The men who fathered the Dominion of Canada dreamed of turning a runt of a country-four thinly settled
colonies, clustered on the eastern half of a continent-into a dynamic and prosperous nation stretching
from Atlantic to Pacific. A mari usque ad mare. He shall have dominion also from sea to sea.
Those words, which come from the eighth verse of the 72nd Psalm, became our national motto thanks to
Samuel Leonard Tilley, a teetotalling New Brunswicker and devout Anglican who trained as an apothecary
but chose politics as a career. Tilley supported prohibition, promoted railways and won a bare-knuckle,
backwoods, wildly partisan fight to lead his province into Confederation. Tilley read his Bible every
morning, and when he and his fellow fathers of Confederation were gathered in London in early 1867 to
finish drafting the document that would become the British North America Act, he remembered the line
from Psalm 72. And so it was that our fledgling nation acquired a title, a motto and a purpose.
The first order of business of the new government was to achieve dominion over those lands of immense
horizons and unbounded potential that lay north of the forty-ninth parallel and stretched from the
western end of Lake Superior to the Rocky Mountains. Before there could be railways and homesteads,
before there could be cities and towns, before this new nation could hope to fulfil its purpose—to stand
from sea to shining sea—Canada had to acquire the North-West from the Company of Adventurers, who had
been "the true and absolute Lordes and Proprietors" since May 2, 1670, according to the charter issued to
them on that date by the distant monarch, King Charles II.
Negotiations involving Canada, the Company and Great Britain began in December of 1867 and ended in
the spring of 1869 with an agreement to transfer the North-West for the grand sum of £300,000. The dry
legalese of the document conceals the true purpose of the agreement—the pursuit of a national dream—and
fails to mention that the pursuit of this dream would create a dispossessed class of people and lead to
the destruction of their nations. It makes no mention of the Plains Cree, the tribes of the Blackfoot
Confederacy, the Assiniboines and others; they were not signatories to the agreement because, to use a
contemporary phrase, they were not consulted. And the swirl of events unleashed by this accord, an armed
uprising and open challenge to the legitimacy of the new confederation and the resolve of its leaders,
ensured that the thoughts, feelings and positions of those we had dispossessed would never be considered.