Top News - July -2001 Published July 3, 2001 Laughing Horse from Beardy's First Nation, Mike Arcand Badger from Muskeg Lake First Nation, and Donny Rain from Paul band in Alberta took part in National Aboriginal Day celebrations in Saskatoon. Photo by Ross Kimble FSIN launches lawsuit over C-68 Next generation takes on dancing tradition SIIT celebrates 25 years of instruction This is only a partial listing of the stories featured in the July 2001 issue of Saskatchewan Sage. If you are not receiving your own copy of Sage, then you have missed out on a lot. FSIN launches lawsuit over C-68 By Marjorie Roden Sage Writer SASKATOON The Federation of Saskatchewan Indian Nations (FSIN) is taking the federal government to court in an effort to protect the treaty right to hunt. FSIN First Vice Chief Greg Ahenakew made the announcement June 7, saying the FSIN planned to challenge Bill C-68, the Firearms Act, which requires gun owners to register their weapons. According to Ahenakew, the FSIN is taking advantage of a "window of opportunity" provided by a previous court decision regarding Bill C-68, in which the Alberta Supreme Court ruled the bill wasn't unconstitutional because the federal government's right to protect public safety outweighed the province's jurisdiction over regulation of private property. "The Federal Government won the case against the provinces . . . and it was justified by the need for public safety," explained Ahenakew. "The Supreme Court said 'This is a public safety issue' and what they called the POGG clause -Peace Order and Good Government -and therefore, it kind of superceded private property, because it was in the public interest. "They left open a window of opportunity because the FSIN was the only organization to intervene in the case, and have standing, and we argued that it wasn't justified because it is our treaty right. The Supreme Court simply said, 'Okay, if you believe you have the treaty right, and it's been infringed upon, then bring a case before us. This provincial case is not the right place to argue the treaty right, but come back, and we will hear your case.'" The FSIN accepted the invitation and launched a lawsuit on behalf of the First Nations of Saskatchewan. "We obviously feel Bill C-68 infringes on our treaty right to hunt and to possess and purchase ammunition, and the ancillary right to own a firearm," Ahenakew said. "I'm not talking about illegal firearms, I'm talking about rifles. "Unless something's changed, the way I understand it, the RCMP will decide, on a case-by-case basis, decide whether or not the confiscation of weapons for hunting purposes will actually take place," Ahenakew said. "We all agree with public safety, but when it comes to exercising your right by your preferred means, it's constitutional to hunt." The FSIN is not the only First Nation organization that feels this way about C-68. Some of the very people who are having to enforce this new law are not excited about this prospect. In fact, there is concern for many officers they will be caught in the proverbial crossfire. "[First Nations police officers] have a special problem with the firearm bill in that a great many First Nation officers work alone in fly-in First Nation territories," said Art King, president of the First Nations Police Association of Canada. "We feel the law has not taken into consideration their safety so we have some deep concerns there that hopefully are going to be addressed properly." King also recognizes the reason why so many First Nations people dislike C-68. "Traditionally, First Nations people have always had the right," said King. "In fact, it's an inherited right to hunt and fish. And the long gun is not a sporting item for First Nation people, it's part of their way of life, a part of their culture, and in some cases, a part of their employment. We do believe that Bill C-68 should address these problems directly and separately as in regards to First Nations people, especially First Nations people living on First Nation territories." "We believe that right is protected to own a firearm," said Ahenakew, in reference to Canada's constitution. "I'm not going to say without restriction, but to be required to license it, because clearly, the Federal government has infringed on what we believe is our right, and they have done it without consultation with First Nations people. And they are required to consult, and justify, any infringement on our Aboriginal or inherent treaty rights, and of course a Constitutional right, which our treaties are." Another problem arising for First Nations people since C-68 was put in place, according to Ahenakew, is not being able to buy ammunition. "We cannot purchase ammunition simply because you cannot pick up ammunition without a possession only license. After June 30, unless anything changes, the RCMP, who are going to enforce the law, and not the province, can confiscate rifles." What alternatives could there be for First Nations people? According to the FSIN, before C-68 was put in place, there had been some discussion about an alternative for First Nations people, but according to Ahenakew, the talks fell through. "We discussed with the Canadian Firearms Center, and they agreed that it was possible,"said Ahenakew, "but because of public pressure from certain quarters, they pulled back on what we had assumed was an agreement, and that was a status card would be good enough I.D. until we worked something out. But they didn't agree in the end, and that's why we're in court." The fact that yet again, a change in law by the government was made, directly affecting many First Nation people across the country, without any input from anyone from the First Nations community, is why many First Nations people in Canada are upset. "Because we filed a statement of claim, we haven't closed doors on discussions" said Ahenakew, quickly adding, "Not negotiations, discussions, with Justice Canada." Top Next generation takes on dancing tradition By Pamela Sexsmith Sage Writer THUNDERCHILD FIRST NATION A happy event in the family of John and Bernadine Graham-anticipation of a new little traditional dancer or mutton buster-has given 12-year-old daughter Shanell a chance to carry on the jingle dress tradition, picking up where her mom has left off. With several generations of jingle dancers in the family, the transition has been seamless. "I started dancing when I was a little girl, with my four brothers and three sisters," said Bernadine. "My mom made all of our outfits for us and as we grew older, she taught us how to bead and sew. Once we learned how to sew, she stopped making our outfits for us. We had to do all our own sewing, including regalia for our brothers. This taught us that we had to take care of our dresses. If somebody else is making your outfits, you don't learn to take as much care of them as you should." As the years passed her brothers and sisters quit dancing, but encouraged by other family members, Bernadine continued to dance and travel the powwow circuit in Canada and down into the States. When the children started dancing, they began to love powwow as much as their parents did. "John and I wanted to teach the children about our Native traditions and instill in them how beautiful our culture is, with a pride and respect for everything around you. We didn't want our children to think that powwow is just a competition and that winning is everything. So many people go for the competition and money, and I believe there is so much more. It is a time for camping, visiting, relaxing and socializing, sharing tradition and learning good sportsmanship. We are teaching them that good sportsmanship means that if you don't win, be happy for the people that do. Where else could you learn so much about life?" said Bernadine. The four Graham children had also been involved over the years in sheep busting, steer riding and barrel racing with their dad, a bronc and bull rider. "I hated watching my husband John bronc riding bareback, which seemed so rough and dangerous. He always wanted that silver buckle. I tried to talk him out of riding bulls, but nothing could change his mind once it was made up. He did really well in rodeo and earned a lot of respect, but with a recent injury to a vertebrae, has decided to go into semi retirement. Concern for our 'new addition' has made him take a second look, for his own personal safety and well being of our family." With a new baby on the way, and kids eager to dance, the family has decided to focus on powwow. The decision to hand on the jingle dress tradition to daughter Shanell was based on her evolving dancing style. Originally a fancy shawl dancer, Shanell had developed the poise, style and discipline necessary to start learning the old traditional jingle dress style from her mother. Inheriting her mother's jingle dance dresses was a bonus. "With the way she holds her body and her natural poise, Shanell is a natural. At the age of 12, she also fits into all of my outfits, including the new one I was making before I found out I was expecting," Bernadine said. Her younger sister Shelby, a fancy shawl dancer, is also starting to show interest in the jingle dress style. "The girls really love the old traditional 'squaw dance' step," said Bernadine. Traditional jingle dress stylists keep their dance steps low to the ground, signifying a close connection with the healing power of Mother Earth. The squaw dance steps move to a round dance beat, a little bit faster, with feet held close together in a tight sideways movement, signifying the healing power of the jingle dress. "I like the squaw dance because it is so different from all the other dances. We do the crow hop where you have to jump up high and the squaw dance steps in which you keep your feet together with a shuffling sideways step, hard to do, but fun and challenging to get just right. I really like the old traditional style and come up with my own moves as well, my own signature style," said Shanell. Following family tradition, Shanell is earning the right to wear jingle dress regalia, learning to bead, sew, design and take care of her outfits. "My mother is teaching my sister and I to sew and bead and look after our regalia. I also do my own French braiding and headdress ornaments. At the end of a day's dancing, we pack our outfits in a suitcase and put our feathers in a book to keep them safe. We wash our dresses very carefully, by hand," said Shanell. "I think jingle dress dancing is a lot of fun and I hope that more young girls will be able to follow their dream and dance. Top SIIT celebrates 25 years of instruction By Ross Kimble Sage Writer SASKATOON Staff and past graduates of the Saskatchewan Indian Institute of Technology (SIIT) gathered at the Saskatoon campus on June 14 to celebrate the school's 25th anniversary. The gathering gave those in attendance a chance to reflect on the institution's history, celebrate past triumphs, and identify the opportunities and requirements that will shape SIIT over its next 25 years of existence. Opened in 1976, SIIT has constantly worked to improve the quality and availability of First Nations education. "We have always firmly believed that education is a treaty right," stressed Joe Quewezance, Saskatoon Tribal Council chief and former chairman of the SIIT board of directors. When originally established, SIIT was known as the Saskatchewan Indian Community College. "We offered skills training and basic education programs on reserves," said Quewezance. "It was Canada's first First Nations controlled community college. We had 232 students in July of 1976." It was a truly innovative concept. The college provided instruction on-site, and worked directly with First Nations communities to determine what courses to offer. Demand for the college's services grew quickly, and trade, vocational and technical training were soon added to compliment the skills and adult education programs initially offered. "That era is also noted because we worked without core funding for education," Quewezance pointed out. Lack of funding and lack of accreditation for its courses were, in fact, the primary problems that the institution faced during most of its existence. This gradually changed during the 1980s, as the college responded to the needs of the 69 First Nations communities it then served by developing accredited course offerings such as the Indian Diploma Nursing program. Satellite colleges also began to be established in larger centres across the province. In 1985, the Indian Governments of Saskatchewan enacted the Saskatchewan Indian Institute of Technologies (SIIT) Act, formally recognizing the institution for its tireless efforts to improve Aboriginal education, and necessitating a name change. Though SIIT was now recognized as a full post-secondary institution by Indian government, it was still a community college to the provincial government, and thus not qualified for much of the funding it so desperately needed. Unaffected by the political battles being fought, the institute's popularity continued to grow, with enrolment reaching 800 by the end of the decade. Program developments continued throughout the 1990's, with new courses offered both at the satellite college level and through partnerships with other, provincially-recognized post-secondary institutions. In 1996, enrolment had reached 1,285, and by 2000 the figure stood at 1,639. Finally, after years of pushing, the Saskatchewan provincial government in 2000 enacted its own Saskatchewan Indian Institute of Technologies Act, acknowledging the school as a full post-secondary institution in the eyes of all people, not just First Nations communities. It was a victory for everyone who had fought for so many years for quality Indian education, and it paves the way for even greater growth in the new century. "This institution has really contributed to the push for Indian control of Indian education," said Greg Ahenakew, first vice-chief of the FSIN and a SIIT graduate. "It is a role model for the rest of the country." The numbers certainly support these sentiments. Since its inception, SIIT has graduated more than 6,000 students from 75 diverse programs. Top