Top News - February - 2004
Selecting library books is an art
Foundation displays sword
Bands claim water rights
This is only a partial listing of the stories featured in the February 2004 issue of Birchbark. If you are not receiving your own copy of Birchbark, then you have missed out on a lot.Click here for Birchbark subscription information.
Selecting library books is an art
Kathleen Orth, Birchbark Writer, Toronto
Librarians from all across Ontario met in Toronto Jan. 29 and 30 for the annual conference of the Ontario Library Association.
Crystal McGregor (Whitefish River First Nation), Lorrain Boyer (Michipicoten First Nation), Marsha White (Akwesaane Public Library), Patricia Squires (Serpent River First Nation) and Melissa Pitawaanakwat (Wikwemikong) all work in First Nations public libraries, and they all attended a workshop titled Native Resources 101: Assessing Aboriginal Materials for the Library. They heard speakers Stella Staats (Six Nations) from Goodminds.com and Bernadette Wabie (Timiskaming First Nation) from the Woodland Cultural Centre explain to a standing-room-only audience how to solve problems in choosing books.
The key question put to them was this: out of all the books published, when they are adding books to their library, what do they choose?
Also, when asked to recommend a book, what do they select?
According to Staats, their goal is "to provide good materials. There is a lot that is not good."
Content, language and illustration go together to make a book. By looking at each aspect separately, the speakers explained how to analyze a book, not just read it. Using the format of a hands-on, "how-to" session, the speakers explained the criteria for evaluating books. Participants began by looking at books that had not met the criteria. The speakers, by asking questions about the material before them, demonstrated how people can become more aware of what they read.
Staats began, "Look at the source of the content, such as who is the author, and where does the story come from? The origin of the story may be obscure."
She continued, "Where do the illustrations come from? Illustrations often don't match the content." This may involve, "taking items out of context, such as medicine masks, and not explaining them or that they are still used today."
A not-uncommon error shows all Aboriginal people dressed the same, whether they are from the West Coast, the Plains or the East.
The material in the book must be authentic, said Staats. "Where did the resources come from to produce the book? Have First Nations educators looked at the book and validated it?" The basic test, she said, is to "look at the First Nations child's perspective, whether on reserve or in town. Would that child have any concern about reading the book?"
Staats gave an example of how to be alert to vocabulary, using the word "roam" to illustrate her point.
"Indians did not roam" she said. "They knew where they were going."
Pay attention to the verb tenses, too she added. Aboriginal people should not just be written about as being in the past. "We are still here, and important."
She looked at the different factors to consider at the primary, junior-intermediate, and secondary school levels. For the later grades, she advised choosing library books that serve as "resources that give a broad overview of Aboriginal issues and themes and that recognize Aboriginal contributions to developing Canada."
Wabie looked at what books are available in Aboriginal languages. "The cultural centres are the place to go for language resources." However, she advised, "Languages are often specific to a community and the communities push to develop their own resources."
Delegates also shared how their library district is celebrating First Nations Public Library Week.
Squires said at her library they will have a "Wall of Fame" where, for one dollar, people get to add their name to the wall.
At the end of this month, writer Marilyn Dumont (Métis) participates in a literary evening sponsored by PEN Canada Readers & Writers. As part of a celebration of national Freedom to Read Week, she'll read from her book of poetry, green girl dreams mountains. The event, scheduled for Feb. 27 at the Metro Toronto Reference Library, supports access to reading, whether for those new to reading, or for those whose languages are in danger of disappearing.
Margo Little, Birchbark Writer, Manitoulin
Alan Corbiere's mission is to bring the Anishinabek Nation's perspective to the history curriculum in education. The M'Chigeeng cultural researcher has been diligently compiling stories of unsung Aboriginal heroes.
Recently he presented some of his findings to an audience of Elders and community members at the Ojibwe Cultural Foundation (OCF) on Manitoulin Island. As a backdrop to his lecture he displayed replicas of original wampum belts and historically significant artifacts from the Canadian War Museum in Ottawa.
In what is considered to be a remarkable coup, Corbiere has acquired the sword of Mookomaanish. The weapon was presented to the Odawa warrior after the War of 1812. The British military was impressed with an act of mercy Mookomaanish performed when he spared the life of an American soldier.
Corbiere was aware of the existence of the weapon from his readings in historical archives. So on a trip to the Canadian War Museum he asked museum officials if he could see any swords associated with Native people.
"When they brought out the sword, I got so happy and excited, I asked them to set it aside so we could have a show at OCF," he said. "I sent the museum the story behind the sword and soon there were two way e-mails back and forth. At first they would not lend it, but I persuaded them to loan it for a limited time."
The sword is a concrete symbol of the Aboriginal people's past relationships with the British monarch, Corbiere explained. The silver sword and wampum belts tell a story of broken trust and betrayal from 1761 to the present time.
Up until 1761 the First Nations had accepted gifts from the King of France in return for their opposition to British forces. After the defeat of the French, however, the British sought the support of the Ojibwe.
In 1761 Minwewe, a chief at Mackinac Island, told Englishman Alexander Henry what would solidify an alliance. He explained that the King of England must offer "presents" as a gesture of friendship and as a way to end the state of war.
By 1764 the British finally accepted that presents were crucial for establishing and maintaining harmonious relationships. Sir William Johnson, superintendent of Indian Affairs for the Northern Department, persuaded his superiors that it was worth spending 20,000 English pounds annually to guarantee the security of the "extensive frontiers."
At this time Johnson presented a wampum belt to the First Nations gathered to witness the alliance. The belt known as the Covenant of Chains depicts two people holding hands as equals, with silver chains symbolizing the bond between the Ojibwe and the British. It was understood that if the chains ever became "tarnished," they would be "polished up" with words and gifts.
Another wampum belt was presented to the Odawa in 1786 to re-affirm the alliance, according to Corbiere.
The relationship deteriorated after the War of 1812 because the Ojibwe lost traditional lands to the Americans. Although the First Nations had supported the British against their common enemy, many chiefs felt betrayed.
Perhaps as a fence-mending measure, the British held a ceremony in 1815 to honour Mookomaanish, an Odawa chief, also known as Little Knife. He was presented with a sword in recognition of his "noble act of mercy and generosity." Mookomaanish had spared the life of an American soldier.
Within a few years the agreement between First Nations and the British had become further tarnished. At a gathering on Drummond Island in 1818, Chief Ocaita noted that British charity had dwindled and that the "warmth (presents)" had disappeared.
The chiefs called upon the British to listen to their grievances and to fulfill their promises of protection and supplies.
In 1829, Lt. Col. MacKay, superintendent of the Indian Department, assured the gathering of chiefs at St. Joseph's Island that the British would continue to "provide a means of support for generations yet unborn." Again the First Nations were told that the English King's "bounty will be continued to all his faithful children."
By 1862 the British promise of protection was virtually withdrawn, said Corbiere. "The gifts became inferior. In the beginning there were rifles, cloth, awls, kettles, looking glasses, beads and provisions. But soon there were meagre quality gifts."
The alliance with the British was supposed to bring "prosperity, clear skies and good prospects," he added. "But they got 'funding cuts' and 'cutbacks' even then."
Many of those left with a sense of betrayal included the Native veterans of the War of 1812. Although they had been promised a pension for their service, the First Nation warriors never received the promised compensation. Corbiere believes there is a strong parallel between the situation of present day Native veterans and the plight of the War of 1812 veterans.
The sword of Mookomaanish, as well as replica wampum belts and other items from the Canadian War Museum, have been on display in M'Chigeeng since October. Corbiere is currently working on a more extensive exhibit for 2005.
Roberta Avery, Birchbark Writer, Owen Sound
The Saugeen Ojibway have filed a huge new claim for title to a vast expanse of water and lakebed on Lake Huron and Georgian Bay.
"This claim is part of a long-term plan to return our people to complete self sufficiency by righting one of the wrongs of history," said Ralph Akiwenzie, chief of the Chippewas of Nawash First Nation.
The legal basis of the claim is that the Chippewas of Saugeen First Nation and the Nawash First Nation never signed treaties that dealt with their territory under those waters.
The claim covers a huge area of Lake Huron from south of Goderich, across the lake to the United States border, around the Bruce Peninsula and east to the middle of Georgian Bay, and south to the southernmost point of Nottawasaga Bay.
"This claim is a natural progression of how we have always felt about this area of the world and now we believe we have the evidence to test that it court. We owe it to our people to correct an old injustice," said Saugeen First Nation Chief Randall Roote.
If the claim succeeds, it could mean that anyone who uses the territorial water could be subject to a fee.
It also means that the bands would own mineral rights to the lakebed if oil or gas were ever discovered there, and possibly even the salt in the salt mine under the lakebed near Goderich, said Akiwenzie.
"We don't want to make the idea of charging a fee to use the water the focal point of the claim, but yes, that's one of the things we are looking at," said Akiwenzie.
Because of concerns that a big draw on the water could upset the lake's delicate balance, his people have strongly opposed a proposed $100 million pipeline to supply drinking water from Colpoys Bay to Sauble Beach and then Walkerton.
But if the pipeline goes ahead, Akiwenzie would like to see the water taken from traditional waters metered, and a fee paid to the First Nations people.
"Water meters are a common thing, so if they are taking the water, there should be some expectancy that it will be paid for."
The same could apply to a pipeline in Collingwood, where millions of litres of water from Georgian Bay are pumped annually to Alliston about 60 kilometres to the south, to help that community supply the Honda plant.
The legal claim is against Canada as a descendent of the Crown that negotiated treaties with First Nations in Ontario and against Ontario, which has assumed possession of lands.
The First Nations exclusively occupied their traditional territory at the time of the assertion of British sovereignty.
"When First Nations people lose their lands, a good part of their identity of themselves is lost," said Roote.
"From the waters we derived our livelihood by fishing, and activity we have pursued for thousands of years and one that reaches into the core of our culture," said Akiwenzie.
The federal government has filed notice that it intends to defend the action, said Gary Penner, legal counsel to the Attorney General of Canada. On May 9, the government will ask the Superior Court of Justice in Toronto to quash the claim, based on the Great Lakes being navigable waters, said Penner.
"They are shared in common by all citizens, and the law, in our view, precludes exclusive ownership," he said.
The First Nations are asking that the claim be heard at the same time as a Bruce Peninsula land claim filed in 1994. It does not affect land owned by private citizens but it does claim Crown land. In lieu of land available for reparation, the bands are claiming its monetary value plus compensation for loss of its use, plus a sum for punitive damages.
The monetary value of the claim is $90 billion.
Roger Townsend, a lawyer representing the bands in both claims, said that some of the legal issues overlap. There are legal precedents for Aboriginal title being awarded if the Aboriginal people can prove that they had exclusive occupation at the time of British sovereignty, he said.
