The Aboriginal Newspaper of Saskatchewan
My column: The adventures of an invisible Indian by Kenneth Williams
Saskatchewan conquers Indigenous Games by Paul Barnsley
Fur decision made by Europe by Kenneth Williams
News In Brief
Waterhen files suit
Mining report released
Here is a full list of additional stories featured in the August, 1997 issue of Saskatchewan Sage. If you are not receiving your own copy of Saskatchewan Sage, then you have missed all this information.
Click here for Saskatchewan Sage subscription information.
· AFN elects new chief
· Native Law Centre reaches milestone
· New initiatives help job seekers
· Delegate retunrs to UN
· Lt. Gov. a tough guy at Batoche Days
· Northern communities to benefit
· Onion Lake celebrates
· Guest column - Leadership qualities defined
· 1997 Saskatchewan Indian Summer Games Highlights
· Hockey school provides role models for youth
· Artist prepares for trade mission
· Autobiography explores residential school legacy
Municipal Government Minister Carol Teichrob announced in July the distribution of more than $2.4 million from the Associated Entities Fund. The fund was established to distribute a portion of casino profits to Exhibition Associations, Métis organizations, who received about $600,000, and communities to provide programs and services for the benefit of Saskatchewan people.
"The First Nations Fund and Associated Entities Fund are examples of Saskatchewan's commitment to work co-operatively with Aboriginal people to generate jobs and revenue," said Teichrob from a prepared statement.
The Waterhen Lake First Nation has filed a statement of claim against the federal government for land that it didn't receive after signing Treaty 6 in 1921.
The claim states that the First Nation only received 7,909 ha when it was supposed to receive 11,675 ha. The claim states that the federal government reduced the reserve without consent or consultation of the First Nation members. They are also seeking reparations for loss of use.
The province is also named in the suit because it owns 4,000 ha that Waterhen Lake claims it didn't receive.
Energy and Mines Minister Eldon Lautermilch and Northern Affairs Minister Keith Goulet commended the organizations responsible for three Saskatchewan initiatives that were profiled in a national report released on July 30 that describes "best practices" for increasing Aboriginal participation in mining.
Featured in the Report on Aboriginal Participation in Mining are: The Northern Professional Access College, in a partnership with the Universities of Regina and Saskatchewan, which offers a post-secondary training program to ease the culture shock and isolation some northern Aboriginal students face when pursuing education in southern institutions by enabling them to take their initial university study in La Ronge; Environmental Quality Committees, that are comprised of northern community-selected representatives and supported by the Northern Mines Monitoring Secretariat, Northern Affairs, which provide a vehicle for northerners to communicate with uranium mining companies and the provincial and federal governments to ensure consideration of the views of northerners regarding uranium mine developments in northern Saskatchewan; and Cogema Resources' policies and practices that have resulted in attracting and retaining a high percentage of Aboriginal employees at its Cluff Lake uranium mine.
"Saskatchewan and our uranium mining industries are leaders in efforts to see Northerners, most of whom are Aboriginal peoples, benefit from mining development," Lautermilch said in a prepared statement.
Using discussion papers and case studies, the report - the eighth annual - identified practical steps that can should boost Aboriginal participation in mining. It builds on the conclusion reached in previous reports that there is an urgent need for Aboriginal students to stay in school if the goal of increasing their involvement in all phases of the mining industry is to be realized.
This year's report looks at the application of Aboriginal traditional knowledge to such matters as environmental assessments and map-making. It also describes a number of training programs for Aboriginal peoples to improve their mining industry skills.
The report was prepared by federal-provincial officials and was tabled at the energy and mines ministers meeting in St. John's, Newfoundland held in July.
Roy Bird, the Liberal candidate for Churchill River in the last national election has been appointed Regional Director General for the Saskatchewan region of Indian Affairs.
Blaine Favel, chief of the FSIN applauded the decision, but Reform MPs criticized it as a patronage appointment.
The appointment is for three years and replaces Myler Savill.
By Paul Barnsley
Sage Writer
VICTORIA
Aboriginal athletes from the province of Saskatchewan earned at least a two-year extension of their reign as champions of the North American Indigenous Games during the first week of August, winning a total of 296 medals and the overall team title.
The 26 team event was the 4th games. Team Saskatchewan has won it all four times. Competitors from every corner of North America - and a contingent from Australia who were on hand to demonstrate futsal, a traditional game - converged on Victoria from Aug. 3 to 10.
Cultural participants, representing virtually every Indigenous people on the planet, left their own mark on the bi-annual gathering, performing at the cultural village in Sidney, a few kilometres north of Victoria.
Team Saskatchewan actually finished second to British Columbia in the number of gold medals won - 103 to 117 - but the 102 silver and 91 bronze medals claimed by the defending champions piled up the points in the overall competition. Points were awarded to individuals and teams according to finish: Saskatchewan totalled 2,967; British Columbia was next at 2,477; Alberta was third with 2,288.
Saskatchewan archers earned the most points in their sport, as did the badminton players, the golfers, the soccer teams and the wrestlers.
The games kicked off with a spectacular opening day on Aug. 3. Early that Sunday morning the inner harbor of the provincial capital was jammed with onlookers as the tribal journey made a stop in Victoria before continuing on to Washington state. The ocean-going canoes from various coastal communities paddled into the harbor and were welcomed in the traditional manner by the Coast Salish chiefs.
Later that day, across town at the University of Victoria, the athletes marched - team by team - around the track during the games' official opening ceremonies.
The next morning competition began. The cultural village in Sidney opened on Monday as well. The cultural and athletic sides of the Indigenous Games continued throughout the week until the closing ceremonies on Aug. 10, during which the 2,000 volunteers, the 5,000 athletes and the 3,000 cultural participants, 32 games staff and the government and corporate sponsors were honored.
Team Saskatchewan, as the top team, was presented with a carved wooden paddle which was painted with a killer whale design. Games executive director Alex Nelson made the presentation to Saskatchewan Chef de Mission, Lorne Arcand.
Many elite athletes told Saskatchewan Sage that they look forward to the Indigenous Games even though the caliber of competition may not yet rival the Commonwealth Games or Canada Summer Games. Jonathan Kurszewki, a 19-year-old Métis from Fort Smith, N.W.T., is regarded as a future Olympic-class contender in the discus and javelin events. He and others with national class ability say that they might not get pushed at the Indigenous Games but the fellowship and cultural exchange amongst Indigenous peoples still makes the event a important one for them.
Next stop for the best Aboriginal athletes in North America
is Fargo, North Dakota in 1999.
By Kenneth Williams
Sage Editor
In the summer time, when the weather is fine
You can reach right up and touch the sky...
That's about as much of the Mongo Jerry song I can remember. Heck, I'm not even sure about the lyrics. But it's the mood of the song that I like, about how summer is fun and having a sunny disposition can make your troubles disappear.
Speaking of summer activities, I was at a barbecue for a friend's birthday. There were a lot of people I didn't know and we were gathered around a fire chatting. One person asked me what I did and I told him that I was a reporter for Windspeaker and an editor for Saskatchewan Sage.
He said that he thought they would hire Native people for that.
When I told him I was Native he looked at me and said, "you don't look Native."
But I must, I replied, because I am Native. If I'm a Native person then, logically, I must look Native.
He didn't have a reply to that.
I did tell him that I had a white father. Mustering up his knowledge of Aboriginal people in Canada, this guy then proclaimed, "ohhh, so you're Métis."
Nope, wrong again. I'm treaty, I replied.
Now this was not a stupid guy. Previously, we were discussing the problems of Bosnia, it's history and Canada's recent role in trying to keep the peace there. He knew a lot of things about history in general. He just didn't have much of a clue about Aboriginal people. He then wanted me to explain to him, in 10 words or less, how we could settle the land claim issue once and for all.
I can't and we can't, I replied.
Huh?
Then the discussion went on to something about Canada's military and whether or not they were needed.
But this guy's comments got me thinking if my skin color really made that much of a difference to people when I told them I was Native. I know what moonias means - I got called it enough times as a child.
I'm the Invisible Indian. It has its advantages. I get to hear white guys crack Indian jokes and then watch them sputter apologies when I inform them where my mother comes from.
"Hey man, I didn't know you're Native," they'd squeal.
Which means what: you'd wait until I was gone before you told the joke?
I don't get mad anymore. It's not worth the energy. I find the best tactic is to get them to think about the joke. Imagine this scenario: a party and some white person, we'll call him Howard, is about to tell an Indian joke.
"So these two Indians are walking down the road," starts Howard.
"What kind of Indians?" you ask, interrupting.
"What?"
"What kind of Indians?" you repeat. "It's a pretty simple question."
"I don't know."
"Well, are they Cree, Dene, Ojibway, Iroquois?"
"Cree," says Howard.
"Micmac, Innu, Blackfoot, Haida?" you keep saying.
"Cree," says Howard, more sure of himself.
So you let him keep on with his joke, which inevitably leads to an imitation of an "Indian" accent. Then you interrupt again.
"I thought you said the Indians were Cree," you say.
"What now?" asks Howard.
"That's not a Cree accent," you say. "You sound like a combination of Blackfoot and Navajo."
"What's the difference?!" screams Howard.
"Are you sure these Indians aren't Cherokee, or something?" you ask, trying to be helpful. "I don't want you to sound stupid."
By Kenneth Williams
Sage Writer
REGINA
Northern Affairs Minister Keith Goulet said he welcomes the decision by European Union Trade Ministers agreeing to international trapping standards and avoiding a ban on the import of Canadian fur.
The majority decision of the European Union trade ministers supports previously negotiated trapping standards. This requires the implementation of additional restrictions on Canadian use of leg-hold traps during the next three years.
"The European market, which accounts for more than 70 per cent of Canadian wild fur sales, is vitally important to Saskatchewan and Canadian trappers," Goulet said from a prepared statement. "This agreement means that the European Union will not ban Canadian furs and we will be able to continue to do business with this important market."
The Northern Affairs Minister said last October's visit to several European capitals by a Saskatchewan delegation was important in getting the European Union to accept the negotiated trapping standards and reject the ban which had been threatened by the European Union since 1995. Goulet, together with Allan Adam of the Federation of Saskatchewan Indians and several Indian and Métis veterans and trappers, met with European Members of Parliament and officials and the European media to explain Canadian trapping practices.
"Without the efforts undertaken to explain our position to the Europeans, this market would have been lost," Goulet continued. "I want to thank the veterans for their help and the trappers for their perseverance in dealing with this issue."
Goulet, Environment and Resource Management Minister Lorne Scott and government officials have met with northern and provincial trappers associations each year to keep trappers aware of developments with the European Union. These discussions were part of Saskatchewan Participation in a national strategy to avoid a European ban of Canadian wild fur. There are about 3,000 trappers in Saskatchewan.
Adam, however, is concerned that the European Union still negotiates with the federal and provincial governments when discussing First Nations concerns.
"First Nations people have always insisted on being part of the process and not being on the outside," said Adam. "First Nations people are a government too and we do represent the issue of our people under our treaties."
"Cautiously we're giving [the agreement] our approval, but we're not satisfied with the process," he continued.
There is also the concern that issue of First Nations people trapping for a livelihood was turned into an economic issue instead of being a human rights one.
"What is more important here? The value of the dollar or the capability of an individual to carry out his livelihood?" asked Adam.
The economic cost to all trappers in Canada is about $60 to 70 million to phase in the new traps and to educate the trappers.
Adam feels that the new minister of Indian Affairs, Jane Stewart, should make this a priority in her new mandate.
We plan "to approach Minister Stewart to deal with this
issue wholeheartedly and up front so wild fur harvesters can carry
on their livelihood," he said. "A new plan is needed
for that right now."
By Debora Lockyer
Sage Writer
REGINA
Moved by what he described as the haunting voices of the children, Blaine Favel, Chief of the Federation of Saskatchewan Indian Nations, announced the organization's intention to hold an inquiry into the abuses suffered by those who attended residential schools in the province.
"The voices of the children have too many times spoken with pain," said Favel as he addressed the chiefs gathered on opening day at the winter meeting of the legislative assembly held in Regina Feb. 26 and 27.
Favel asked the chiefs to support a resolution that would mandate the FSIN to take the necessary steps for the establishment of a formal inquiry into residential schools. Favel said the inquiry would last only about six months and would focus on the healing of victims and the role of the church and the Department of Indian and Northern Affairs played in the abuse.
He said the greatest outrage being faced in 1997 is not that the schools were allowed to exist and violate the children housed there, but that today's government is perpetuating the abuse through its ill-treatment of these same victims.
Favel was particularly concerned with the "confidentiality agreements" the government is forcing the victims to sign in order to receive a "pittance" in compensation. He also said these victim were being cut off of welfare as a result of the compensation.
"The mystery to me is why the people of the province or nation have not dealt with the greatest shame of the nation." This inaction, said Favel, cannot go unchecked.
In his opening address, Favel also spoke of the need to deal more effectively with the issue of suicide. He said the FSIN was looking at a healing strategy to deal with suicide prevention, intervention and post-vention
"Too often, and I was guilty of this in my time as chief, we did pay attention to this issue when the community experienced it and we did not properly respond when it happened," said Favel.
He told the assembly that they would be talking about providing training packages and a manual to the communities on what to look for, what could happen and what to do as leaders when suicide happens in the community and what to do afterwards.
Favel also mentioned a conference that would be held March 24 through to the 27 at the Saskatoon Inn in Saskatoon. Participants at the Washing of Tears Conference will try to develop strategies, both regional and local, to deal with the issues of suicide.
"We are also haunted as we sit here, as we talk and we debate over the next few days, by our children again when we look to the future," Favel told the chiefs. The children look to the group for hope - hope that the chiefs will achieve something for them, he said.
Favel said the chiefs have made a start in the way of job creation with gaming. That industry has already created 1,000 jobs, but the real hope for the future lies with the creation of the First Nations Bank of Canada.
On Feb. 24, the bank received its licence to operate and is open for business in a temporary location on the eight floor at Saskatoon Square. They are offering deposit accounts, both personal and business, plus Guaranteed Investment Certificates and term deposits.
Where the casinos have generated $5 million in profits for First Nations, Favel is promising those profits will pale in comparison by what will be made by the bank.
"A bank has not been started in this country from scratch in decades," said Favel. He announced that the official opening of the bank will be held in the Yellowquill First Nation office tower in Saskatoon in May of this year. Shares in the bank will be offered first to Saskatchewan First Nations' individuals and organizations prior to national and international investment.
"We have had a great deal of interest, from the Micmacs to the east to the Nisga'a of the west," said Favel. The Council of Yukon Indians traveled to Saskatoon and tried to buy-out the FSIN's interest in the bank two months ago, he said.
Other news announced by Favel at the assembly was the intention to hold a special assembly on the issue of the reorganization of the FSIN. This assembly will be held in late April or early May and will deal "for two days exclusively" for the renewal of the organization, said Favel.
"The greatest test that we have as leaders is to be able
to look our children in the face and say 'We are trying our best.
We are trying to build a better future for you'," said Favel
in closing.
By Linda Dumont
Sage Writer
SASKATOON
Each year the Saskatchewan Indian Summer Games have gotten bigger and better. This year around 2,500 to 3,000 athletes will gather at the Whitecap Dakota-Sioux First Nation from July 6 to 10.
Boys and girls aged eight to 17 will be competing in athletic events including track and field, soccer, and fast ball. Whitecap, as host community, has chosen archery and boxing as the demonstration sports.
During the games, athletes will be staying at the athletes' village where each tribal council has a designated camping area.
Nine tribal councils and two independent bands are included in the games.
The tribal councils are Agency Chief Tribal Council, Prince Albert Grand Council, Southeast Treaty 4 Tribal Council, Meadow Lake Tribal Council, Yorkton Tribal Council, Touchwood-File Hills Tribal Council, Fort Carlton Tribal Council, and host Saskatoon Tribal Council. The two independent bands are the Onion Lake First Nation and Thunder Child First Nation.
"This year because of the proximity to Saskatoon, we are trying to make everyone aware of the games," games coordinator Bob Merasty said. "The games are being held in conjunction with Saskatoon's Summer Exhibition. On Wednesday, July 9, as a salute to the Athlete's Day, those who are competing will march in the exhibition parade."
The Indian Summer Games were initiated in 1974, with the first games held in 1975 as a response to the exclusion of First Nations youth from mainstream sports.
This year, for the first time, the Athabasca region will be represented at the games. Don Deranger of the Prince Albert Grand Council is their team coordinator.
"It's the first time we'll be participating in the summer games as a region," Deranger said. "We're bringing down 316 athletes. The communities that are involved have done fundraising to pay to have them flown down.
"The rule is that you have to have certified coaches. I brought trainers up there to train coaches for the different games. We now have 140 coaches, all of them Dene," he continued.
Deranger said that his objective is to expose young people to the sporting venue and to prepare them to set goals for themselves.
"I want them to participate in the North American Indigenous Games," he said. Even if we get 10 athletes going to the games in Victoria, it will be a major accomplishment.
These summer games are seen as a warm up to the North American Indigenous Games in Victoria that run from Aug. 3 to 10.
From the opposite end of the province, the Southeast Treaty 4 Tribal Council will be sending 50 athletes to the summer games.
"It's a chance for some of the kids to get away," Recreation Director Courage Bear said. "We always enjoy the games. It's fun. We've been sending athletes for 14 or 15 years."
Back at Whitecap, the game site is nearly ready.
Merasty gave his assurances that, in spite of recent bad weather,
the transformation from a cow pasture to playing fields for the
games will be completed on time.
By Kenneth Williams
Sage Writer
REVIEW
fareWel
By Ian Ross
96 pages
$12.95 (pb)
Scirocco Drama
Welcome to the Partridge Crop First Nation, a fictional Saulteaux reserve in Manitoba's Interlake region. Here we have six characters, Melvin, Nigger, Robert, Rachel, Phyllis and Teddy getting on each others' nerves as they wait for the welfare cheques to arrive.
But the cheques don't arrive and so begins Ian Ross' play about frustration, helplessness, racism, self government and, ultimately, self-determination. Despite the depth of the issues that Ross presents in his play, he does so with humor and honesty. And don't believe that this is an issue-oriented play. These are issues that always arise on reserves whenever there is a crisis, which in this case is the late welfare cheques. The play's title comes from the characters referring to welfare as "farewel."
This time the late cheques leads to calls for action. And to make matters worse, the chief is off to Las Vegas again. Teddy, the owner of the on-reserve pawn shop, feels it is time for the Partridge Crop First Nation to be a self-governing nation. For him, welfare is a government tool for oppression. He wants Partridge Crop to be self-sufficient but he knows he needs some form of revenue. He figures a casino will do the trick but he has to buy the machines, which is a problem for a reserve that is bankrupt.
But Teddy has a few problems of his own. He doesn't want women involved in the political process, he hates Bill C-31ers, as he calls them, and detests the success of Robert, a self-employed businessman, even though he needs his business acumen and money.
Melvin is a Bill C-31er is having an identity crisis. He's a Christian but he's also a gas sniffer. He believes in Teddy's dream but resents his bullying and hate for "half-breeds." His big desire is to be able to stand up and say that he's an Indian, but can't because he's not traditional, can't speak Saulteaux and only got his treaty status because of Bill C-31. Melvin is also torn because he admires Robert's success but refuses to take the job Robert offers him because he's lazy. He believes in Teddy's dream of self government because no one else is demanding it and he's tired of waiting for the welfare cheques.
Phyllis is near the end of her rope because she's out of food and needs the cheque to feed her children. On top of that, there's been two funerals lately and her superstitious fear is telling her that death runs in threes and there's bound to be another dead person soon. She hates herself for being on welfare. Teddy's demand for self government is tempting but she's afraid it will only make things worse and lead to a return of their "heathen" past. Phyllis' best friend, Rachel, is also considering leaving the reserve and returning to Winnipeg, thus leaving her alone to face the hopelessness surrounding her.
Rachel too is suffering an identity crisis. She hates the welfare but the only option she sees is to return to Winnipeg. Teddy's dream of self government is enticing to her but he wants nothing to do with her because of a secret they share about her past. She reaches out to embrace the traditional ways to help her heal her past and give her the strength to face the future.
Nigger is a clown; an indestructible Indian who's been beaten, bitten, run over and shot but is still breathing and drinking on his own power. Nigger's real name is Sheldon, but no one refers to him as that. His dream is be considered a good man even though he looks like a bum and can only feed himself on the sandwiches that are offered at wakes. His prize possession, a fiddle, sits in Teddy's pawn shop and he can't scrape up the five dollars needed to get it back. But he hobbles along, going where the winds of change blow and gets caught up in the self government dream because it will mean Bazooka Joe comics will be written in Saulteaux. But when Rachel and Melvin are at their lowest, Nigger will be the guide that will lead them to the answers they seek. Unassuming and honest, Nigger just doesn't want to be dead to be considered a good man.
Robert, under any other circumstances, would be considered a successful man. He owns a septic tank cleaning service which earns him enough money to have his own satellite dish and a new truck whenever he needs one. But his success also earns the resentment of other people on the reserve. He would think himself to be reasonable and logical. But he's just as much a bigot as Teddy because he sees his own people as nothing more than welfare bums. He's abandoned traditional beliefs for Christianity and feels property is more important than people. Even though he doesn't collect welfare the frustration of the others will eventually affect him.
Ross honestly portrays people near the end of their rope who are reaching out for some sort of salvation. He's not afraid to show Indian people who are gas sniffers, ex-hookers, bigots and reliant on welfare. But he's not making fun of these people. They are trapped by circumstances beyond their control and are trying to escape any way they can. He refuses to judge these people and presents them so that we can't judge them either. In the end, we are closer to understanding what it means to be an Indian and that it is something that supercedes any government or band council definition.
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