The ELCIC web page for Diversity, Equity and Inclusion

For parents: 12 Things for your Kids to Watch, Read or Listen to This Indigenous History Month (from CBC)

The Learning Journey (annual learning events provided in June & July hosted by a community of congregations in Winnipeg)

KAIROS Blanket Exercise

Indigenous Canada (free course from University of Alberta)

Check out the Synod Calendar to find out about upcoming events and opportunities related to Reconciliation & Healing

The Robinson Treaties, 1850

Robinson Treaties.
(courtesy Victor Temprano/Native-Land.ca)

The concept of reserves was advanced in 1850, when Crown representative William Benjamin Robinson secured agreement from Indigenous leaders to “cede, grant, and convey unto Her Majesty” about 50,000 square miles (129,500 km2) north of the upper Great Lakes. These transactions, known as the Robinson-Huron and Robinson-Superior treaties, provided for the creation of 24 new reserves, each to be held by the Crown for the “use and benefit” of the nations whose leaders’ names and marks were on the agreements. Also included in the bargain were initial payments worth £4,000, plus “perpetual” annuities valued at about £1,100.

Governor General Lord Elgin and Chief Shinguakouce pressured Canadian officials to authorize treaty negotiations. In a relatively minor 1849 confrontation, referred to as the Michipicoten War or the Mica Bay Uprising, a resistance movement made up of Indigenous peoples and Métis people asserted their uncompromised interest in the Precambrian Shield, where Canadians had already begun minor mining operations. This war precipitated the treaty agreements.

In the Robinson Treaties, the Crown promised that Indigenous peoples could hunt and fish throughout the ceded territory “as they have heretofore been in the habit of doing.” This promise, the first of its kind in an Indigenous treaty, was made, Robinson explained, so that Indigenous peoples could not make future claims in return for the loss of their usual means of support. The Robinson Treaties became important models for the treaty negotiators of the Numbered Treaties that followed in the late 19th century and into the 20th century.

The Robinson Treaty for the Lake Superior region, commonly called Robinson Superior Treaty, was entered into agreement on September 7, 1850, at Sault Ste. Marie, Ontario between Ojibwa Chiefs inhabiting the Northern Shore of Lake Superior from Pigeon River to Batchawana Bay, and The Crown, represented by a delegation headed by William Benjamin Robinson. It is registered as the Crown Treaty Number 60.

We acknowledge that we meet and work in the traditional territory of the Ojibway people and the homeland of the Metis Nation. We are grateful for their stewardship of this land and their hospitality which allows us to live, work and serve God the Creator here.

Treaties 1 to 7, concluded between 1871 and 1877, solidified Canada’s claim to lands north of the US-Canada border, enabled the construction of a national railway and opened the lands of the North-West Territories to agricultural settlement.

Treaties 8 to 11, concluded between 1899 and 1921, facilitated access to natural resources in northern Canada, opened the West for settlement and also secured a connection between British Columbia and central Canada.

Similar to other federal Indian policies and programs at the time, the Numbered Treaties were intended to assimilate Indigenous peoples into White, colonial society and culture. For example, the treaties included provisions about educationon reserves and also encouraged the farming techniques and settlement patterns of colonials.

Many First Nation leaders sought to use the treaties as a means of coping with the destruction of traditional economies — notably, the decimation of the buffalo on the Prairies. From some Indigenous perspectives, the Numbered Treaties included a commitment from the Canadian government for the instruction and material aid necessary for transitioning to a new way of life.

However, not all First Nation leaders were satisfied with the treaty terms offered by the government. For example, Plains Cree chief Mistahimaskwa (Big Bear) refused to sign Treaty 6 in 1876, fearing that he and his people would lose their freedom and ability to practise traditional ways of life, including hunting. In another instance, during the negotiation of Treaty 1 in 1871, First Nation leader Ay-ee-ta-pe-pe-tung became so disillusioned with the negotiations that he considered walking away from the bargaining table. In these and similar cases, many Indigenous peoples felt that their concerns were not being taken seriously and that they stood to lose more than gain in the process of treaty negotiations. Although many First Nation leaders signed the Numbered Treaties, most saw no other viable option.

Varied Interpretations

Differing interpretations of the treaties have led to disputes between the federal government and First Nation groups. Some have argued that since concepts of territory and ownership are different in European and Indigenous worldviews, First Nation leaders did not understand the meaning and implication of such treaty terms as “cede, release, yield up and surrender.” Indigenous peoples may have interpreted the treaties as instruments to share, as opposed to own, the land and natural resources with the colonizers (see Indigenous Territory). Errors in translation may have also caused misunderstandings.

Another common source of discontent about the treaties concerns what has become known as the “outside promises” — verbal commitments made to First Nation leaders not included in the written treaties. In Treaties 1 and 2, First Nation leaders claimed that the government verbally promised to provide assistance for agricultural development. This promise wasn’t honoured until several years after the treaties were signed, following complaints from affected Indigenous communities. Even then, the government didn’t provide all that it had promised. Verbal commitments that differed from written accounts in the Numbered Treaties remain ongoing issues of dispute and discussion.

Impacts

The Numbered Treaties have had long-lasting legal and socioeconomic impacts on First Nation peoples. The creation of reserves, schools and other instruments of assimilation have affected Indigenous cultures, customs and traditional ways of life. In addition, ongoing disputes about the oral and written terms of the treaties pertaining to land use, fishing and hunting rights, natural resource use, and the like, have led to modern land claims. In order to address concerns about treaty fulfilment, the federal government established a policy recognizing comprehensive and specific claims in 1973. Indigenous and Northern Affairs Canada continues to negotiate disputed claims.

In spite of inadequacies in the treaty-making process, the Numbered Treaties have helped to guide the relationship between the federal government and First Nation peoples by providing a context of mutual responsibilities and rights. As modern land claims are resolved and concluded, the Canadian government and treaty First Nations work together towards improving the lives of Indigenous peoples.

Below are sample land acknowledgment statements for MNO Synod congregations.  We encourage congregations to reach out to local indigenous partners for conversation and support when developing a land acknowledgement statement for your context.

We acknowledge that we meet and work in Treaty 1 Land, the traditional territory of the Anishinaabeg, Cree and Dakota, Peoples and the homeland of the Metis Nation. We are grateful for their stewardship of this land and their hospitality which allows us to live, work and serve God the Creator here.

We acknowledge that we meet and work in Treaty 2 Land, the traditional territory of the Anishinaabeg, Cree, Oji-Cree, Assiniboine, Dakota, and Dene Peoples people and the homeland of the Metis Nation. We are grateful for their stewardship of this land and their hospitality which allows us to live, work and serve God the Creator here.

We acknowledge that we meet and work in Treaty 3 Land, the traditional territory of the Anishinaabeg and Chippewa Peoples and the homeland of the Metis Nation. We are grateful for their stewardship of this land and their hospitality which allows us to live, work and serve God the Creator here.

We acknowledge that we meet and work in Treaty 5 Land, the traditional territory of the Anishinaabeg, Cree, Dene and Oji-Cree, Peoples and the homeland of the Metis Nation. We are grateful for their stewardship of this land and their hospitality which allows us to live, work and serve God the Creator here.