00-000 MNBC ReconcilEducResourceNoBleed EDITED-2

CreditsCover: www.raremaps.com/gallery/detail/44644/Nouvelle_Carte_du_Territoire_de_LOregon_dressess_le_RP_De_Smet_de_la/De%20Smet.html Publish date 1846

Graphic Design: Kim Vizi-Carmen, a Métis womanand owner of Pinerock Ridge Graphic Art & Design.

Funding for the Métis Learner Series was providedby Indigenous and Northern Affairs Canada.

We acknowledge the financial support of theProvince of British Columbia

through the Ministry of Education.

Copyright NoticeNo part of the content of this document may be reproduced in any form or by any means,including electronic storage, reproduction, execution, or transmission without the prior written permission of Métis Nation British Columbia.Every effort has been made to trace the source ofcopyright material contained in this learning resource.The publisher will appreciate any additional infor-mation regarding rights and will rectify any errors oromissions in future editions.

A PDF version of this document is available on theMétis Nation British Columbia website at: www.mnbc.ca/education

Contact Information:Métis Nation British ColumbiaSuite #103-5668 192nd St.Surrey, BC V3S 2V7Toll free: 1-800-940-1150Phone: 604-557-5851www.mnbc.ca

Education For Reconciliation: Métis Professional Learning 3

4 Education For Reconciliation: Métis Professional Learning

t has long been said that there needs to be a “Metis 101” in British Columbia. For those of us that work onbehalf of our Nation, we are immersed in “Metis”. We know it, we live it every day. We are often taken abackwhen someone asks us questions like “Do you consider yourself Indigenous?” or “Which one of your parentsis First Nations?”

Developing a Métis specific learning resource for professionaldevelopment for the people of British Columbia was a collectiveeffort. It involved experts on Métis identity, researchers, educators,community members, artists and Métis Elders. The processwas inspiring and educational for all of us. There were manyinsightful moments shared and the need to “get it right” wasand will always be our responsibility as Metis people. LauraForsythe took on the challenge of documenting the narrative.Her work included reaching out to Metis Citizens and writingtheir stories.

It took considerable effort to gather all of the “pieces” thatthis learning resource includes. Brodie Douglas, MNBC researcher and historian made this possible. Brodie’s perseverance and passion for Métis history is remarkable. Aboriginal Success Teacher, Heather Myhrekept us connected to our “Métis pedagogy” and contributed from a teacher’s perspective.

MNBC Director of Citizenship and Registries, Laurel Katernick is the expert on Métis identity in British Columbia. Her unwavering ethics and leadership were foundational to developing the resource.

The beading images that are shared in this resource are those of Métis artist Kim Hodgson. Each piece of her arttells a story. Her generosity and willingness to share is inspiring. I am so proud she is my Sister.

Métis Elder Stella Johnson completed the Michif translation for the learning resource. Stella is a good friend andone of our few remaining fluent speakers and teachers and it was predestined that her words be written here.

Métis Elder Phil led us, as always, to the good place that you need to be to accomplish something as important as this resource, meegwhich.

Thank you to our Métis communities; it is you who make our Nation strong.

“It took humility to write the words and courage to own them.”

Colleen HodgsonDirector of Education, Métis Nation British Columbia

ACKNOWLEDGEMENTS

IFor those of us that work on

behalf of our Nation,we are immersed in “Métis”.

We know it andwe live it every day

Métis Beading: Kim Hodgson


Métis Nation British Columbia (MNBC) is a Nation representingnearly 70,000 self-identified Métis and over 16,000 Métis Citizensin British Columbia. It is a strong Nation and is determined toprotect and preserve Métis identity, history, culture, and language.

This learning resource was designed to help people understandwho the Métis are in British Columbia, where we came from andwhere we live today. Part One will focus on Métis identity andwhy it matters.

Chris Anderson, Native Studies Professor at the University of Alberta writes “I’m Métis because I belong (and claim allegiance)to a set of Métis memories, territories, and leaders who chal-lenged and continue to challenge colonial authorities’ unitaryclaims to land and society. What’s your excuse for recognizingme – for recognizing us – in any terms other than those of theMétis nationhood produced in these struggles?”

PART ONE: Métis Identity and Why it Matters will provide theclarity that has long been needed on who is the Métis Nation andwho are the people that are its strength. It will clearly define howall Métis Citizens in British Columbia have kinship connectionsto the Historic Métis Homeland. “Section 35 of the ConstitutionAct, 1982, states that “the existing aboriginal and treaty rightsof the aboriginal peoples of Canada are hereby recognized and affirmed” and “the ‘aboriginal peoples of Canada’ includes theIndian, Inuit and Métis peoples”.

PART TWO: Who are the Métis: Contemporary Perspectives, defines the contemporary Métis people living in British Columbia.Métis people had a significant role in the development of BritishColumbia pre and post government and there are many places,roads, parks and rivers named after Métis families. They werethe entrepreneurs and guides and were instrumental in theeconomy.

“The Métis have been an important part of Canadian history stand-ing for cultural, political, religious and linguistic rights, demon-strating ingenuity creating political and social structures,technology and trade systems, as well as developing a uniquepresence in art, music, dance and storytelling. Today, the MétisNation continues to press for rights as a means of preserving cultural traditions and as a means of bringing honour to past, current and future generations of those proud to call themselvesMétis People”.

INTRODUCTION

Métis Nation British Columbia Governing Assembly


TABLE OF CONTENTS

PART ONE Métis Identity & Why It Matters

05Introduction

Métis NationBritish Columbia

“We are a Nation notan Organization”.

10Who are

the MétisWhat is the Métis Nation

Homeland and whois a Métis Citizen?.

12Self Identifying

as MétisHonouring our families

and our ancestors.

14Métis Kinship

Métis Citizens inBritish Columbia and

their connection to theMétis Homeland.

18Asser t ingIndentity

The Constitutional rightsof Métis people inBritish Columbia.

24Reconciliation

Taking back ouridentity and protecting

our Nation.

28Resil ience

Re-entering Canada’shistory as strangers

in our own land.

32Métis in

British ColumbiaMétis communitiesin British Columbia.


PART TWO Who are the Métis: Contemporar y Perspectives

TABLE OF CONTENTS

38ContemporaryPerspectives

The Métis Nation isthriving in

British Columbia

39Imprints

On BCMétis contributions to

British Columbia

42Contemporary

MétisConnecting the

contemporary Métis tothe historic Métis

46History of

Resistance &ResilienceThe fight againstassimilation and

separation

50Métis In BC

HistoryHistoric communities

were distinctly Métis andhad a distinct culture,

traditions and language

Education For Reconciliation: Métis Professional Learning

NOTESNOTES


Who are the Métis?Métis National Council definition states:“Métis” means a person who self-identifies as Métis, is distinct from other Aboriginal peoples, is of historic MétisNation Ancestry and who is accepted by the Métis Nation.” Since 1983, the Métis National Council has represented the Métis Nation on both the national and internationalstage. It represents the Métis Nations governments and moves forward on the desires and aspirations of its members.The Métis National Council definition of the Métis has evolved since its inception.

All Métis National Council Governing Members have adopted the MNC Métis definition. These governing membersinclude Métis Nation British Columbia, Métis Nation Alberta, Métis Nation Saskatchewan, Manitoba Métis Federa-tion and Métis Nation of Ontario.

What is the Historic Métis Nation?It means the Aboriginal people then known as Métis or Half-Breeds who resided in Historic Métis Nation Homeland.

Where is the Historic Métis Nation Homeland?It means the area of land in west central North America used and occupied as the traditional territory of the Métisor Half-Breeds as they were known.

What is the Métis Nation?Métis are one of the “aboriginal peoples of Canada” within Section 35 of the Constitution Act of 1982. The Nationis comprised of contemporary Métis Citizens who descend from the Historic Métis Nation.

Who is a citizen of Métis Nation British Columbia?There is a myth amongst scholars, politicians and general Canadians that the identity of the Métis is ambiguousand undefined. Claims that it is uncertain who belongs to this distinct culture and who does not can often be heardwhen discussing the Métis. However, these misconceptions are easily proven false by citizens of Métis NationBritish Columbia who have a firm understanding of their heritage, culture and identity as Métis.

All of the citizens of Métis Nation British Columbia have an understanding of who they are through the well docu-mented experience of their ancestors that connect them to the Historic Métis Nation Homeland and the foundersof the First Métis Nation who had settled in British Columbia, Alberta, Manitoba, Saskatchewan and Ontario.

The constitution of Métis Nation British Columbia (MNBC) states that a citizen is a person, who self-identifies as Métis,is of historic Métis Nation Ancestry, is distinct from other Aboriginal Peoples and is accepted by the Métis Nation .

Self-IdentificationSelf-identification is one of four criteria that each Citizen must meet to register with the Nation. This concept ofMétis identity is complicated by those that self-identify as Métis due to their longing to belong to one of the Constitutional Aboriginal groups in Section 35 (1) but cannot claim First Nations Status or assert their Inuit ancestry.Many of these individuals believe their mixed ancestry justifies their claim to be Métis. As we have seen in thedefinition of who is Métis, individuals who are not in turn accepted by the Métis Nation due to no connection tothe Métis Historic Homeland and have no ancestral ties are not Métis. Therefore in this module all of those whohave self-identified are Citizens of the Métis Nation British Columbia and have met all of the criteria to assert theyare Métis.

Chris Andersen, in his commentary “On the optics and the Ethics of the Misrecognition of Métis in Canada” asksthe question “what obligation, do any of us – Métis included – owe dispossessed Indigenous individuals, andeven communities, who forward claims using a Métis identity based not on a connection to Métis national rootsbut because it seems like the only possible option? Whatever we imagine a fair response to look like, it must accountfor the fact that “Métis” refers to a nation with membership codes that deserve to be respected. We are not asoup kitchen for those disenfranchised by past and present Canadian Indian policy and, as such, although weshould sympathize with those who bear the brunt of this particular form of dispossession, we cannot do so at expense of eviscerating our identity”.

PART ONE: MÉTIS IDENTITY & WHY IT MATTERS

Photograph: Denise Jager

“We are a distinct group with our own set of norms that is different than our Cree or European ancestors. I appreciate that there is a larger community to belong to. It helps to create a sense of inclusion and belonging to others who understand your family history without demanding that you ‘justify’ your Aboriginality”- Sheryl Thompson


Patrick Calihou, proud Métis Nation British ColumbiaCitizen and Golden Ears Métis Society community member,highlights the relationship between who we are as apeople and our connection to our ancestors:

“It is important to me to preserve my culture. It is a wayfor me to keep my families’ memory alive and honourthem now”. For the Métis, culture, ancestors and iden-tity are intrinsically linked. By self-identifying we hon-our those who came before us and those who follow us.These principles have been woven throughout Métis ex-istence. They were documented as ideals of Louis Riel inthe early 1800’s.

SELF IDENTIFYING AS MÉTIS

“We must cherish our inheritance.We must preserve our nationalityfor the youth of our future. The story should be written downand passed down.”


Chris Macklin is another proud Citizen of Métis NationBritish Columbia and a North Fraser Métis Associationcommunity member. Currently he is a Masters stu-dent at Simon Fraser University who received theDean’s Undergraduate Convocation Medal in 2016 forone of the highest Grade Point Averages in Health Sci-ences. Chris describes his need to self-identify: “I take great pride in my Indigenous and Métis her-itage. My Métis heritage is on my mother’s side. How-ever, my mother was not raised by her birth parents.As such, over the past 10 years or so, both myself andmy family have been on a journey of re-connectingwith our Indigenous roots, learning about our cultureand learning about “what it means to be Métis”. Iconsider myself to still be on this journey. Learningfrom Elders and participating in traditional practicesand events has helped to support my physical, men-tal, emotional and spiritual wellness.”

Sheryl Thompson is a Citizen of Métis Nation BritishColumbia and Golden Ears Métis Society communitymember. She is also an Undergraduate at SimonFraser University is the mother of seven, with two ofher children in Post-Secondary as well. “I identify because I think it important to maintain alegal connection to my family’s place in history. It’swho/what I am. Hiding or denying my identity wouldonly serve to continue historical ideas of shame at-tached to being non-white and of western European descent.” When asked why is it important that your childrenknow they are Métis Sheryl replied;“It’s who/what they are. Their ancestors not onlypassed down an understanding of gratitude andhope, a vibrant artistic heritage and a musicalgrounding to culture, they sacrificed so that they couldhave a future.”

Brittaney Katernick is a proud citizen of the Métis Na-tion British Columbia and is an involved communitymember of the Two Rivers Métis Society in Kamloops.She is a fourth year nursing student enrolled in theBachelor of Science in Nursing (BScN) program atThompson Rivers University (TRU) in Kamloops, BC.She will be completing her BScN in April 2017 and islooking forward to starting her career as a RegisteredNurse. Brittaney provided the reasons why she self-identifies; “I self-identify because it’s important for me to letpeople know who I am, where I come from and how Iam situated in relation to them. I let others know be-cause I am proud to be Métis, I am proud of how thatculture and heritage shapes who I am as a person.

Acknowledging my Métis heritage is a way for me tosay I am resilient, I am unique, and I am proud. Formany years I didn’t say that I was Métis, and many ofmy family members still don’t acknowledge their In-digenous heritage and that’s okay because we allhave our own way. For myself, when I was younger Itook advantage of the fact that I don’t “look” Métis, I allowed myself to take advantage of the privilegethat comes from looking white. But today I correctpeople when they think that I am only of white or European descent and I do that in honour of my greatgrandmother Regina Desjarlais and the struggles shefaced because she didn’t have the privilege of hidingbehind a white face. I would be dishonouring hermemory and the struggles she and the generationsthat followed her went through in order to provide mewith the life I have today.”

“I correct people when theythink that I am only of white

or European descent and I do that in honour of

my great grandmother Regina Desjarlais and the

struggles she faced becauseshe didn’t have the privilege

of hiding behind a white face. I would be dishonouring her

memory and the struggles sheand the generations that

followed her went through inorder to provide me with

the life I have today” - Brittaney Katernick

SELF IDENTIFYING AS MÉTIS


eginning in the 1840’s was the practice of Métissage which resulted in Kinship ties or Kinship Net-

works. Leah Dorian writes in the Gabriel Dumont Institute in the Virtual museum about the concept

of Métissage; “Métissage is the practice of forming and maintaining a mixed heritage population,

which originated when European and Euro-Canadian men and First Nations women began to have children.

More specifically, though, this refers to the practice of Metissage, marrying within the larger Métis community

rather than seeking partners beyond it. Such a closed system for the selection of marriage is called an endog-

amous marriage system. This practice has helped to establish a sense of identity and community. It is also a

form of endogamy, where potential marriage partners are chosen from within the larger Métis community or

population rather than from the general population. Métissage promoted and established a close-knit community for

MÉTIS KINSHIP

Bthe Métis, a practice, which was foundedon and helped maintain a common cul-ture and history. Most significantly,this practice helped ensure that theMétis were linked to one anotherfor mutual support, particularly intimes of resource depletion anddistress. Kin ties could be vitallinks in times of low productivityand people knew they couldcount on their blood or marriedrelatives to help them”.

What is a Métis Kinship Network?They can be defined as extendedfamily that goes beyond the familynucleus of parents and childrenwhich can include biological relation-ships, marriage, genealogy and other self-identified associations. There is no one definition or meaning due to the blurred lines of kinship, community and friendship that construct and maintainthis socially and culturally constructed network.Kinship is argued as historically one of the most signif-

icant factors in structuring Métis economic,political and social lives.

Kinship ConnectionsMetis Nation British Columbia(MNBC) is a self-governing Nation.The governance structure includesseven (7) geographic regions and37 Metis Chartered communities.The Kinship Connections diagramrepresents seven (7) MNBC Citizens,one from each region. Beginning in the North West (topleft corner) with David Anthony Sidney

Peltier, the diagram shows howeach of the Metis Citizens is directly

connected to the Metis Nation Home-land through Kinship connections. All

Metis Citizens in British Columbia havethis same connection. They have an under-

standing of who they are through the welldocumented experience of their ancestors that con-

nect them to the Historic Métis Nation Homeland andthe founders of the First Métis Nation who had settledin BC, Alberta, Manitoba, Saskatchewan and Ontario.

Pictured from top: Lady Amelia Connolly Douglas (above) with husband Sir James Douglas. Circa 1860’s

Métis women were often the wives of leading Hudsons BayCompany officers during the mid-19th century fur trade on the west coast.

(Left) Notable Métis enforcer Jean Baptiste Lolowith his family in front of the Hudson’s Bay Companycabin in Kamloops, British Columbia. Circa 1870’s

Denise Norine JagerDecember 21 1980

Surrey, BC

Juliette PoirierSeptember 21 1948Treherne, Manitoba

Vincent Matthew Van WieringenOctober 22 1980

Burnaby, BC

Judy Linda SterlingSeptember 24 1958

Vancouver, BC

Marie Janette WongAugust 13 1935

Prince Albert, Saskatchewan

Evelyn FiddlerJuly 27 1916

Fish Creek, Saskatchewan

Marie Germaine Denyse HogueJanuary 26 1926

La Salle, Manitoba

Mare Delima BourgeoisSeptember 1 1888St Malo, Manitoba

David Anthony Sidney PeltierAugust 24 1981Chetwynd, BC

Anthony Fredrick Sidney PeltierMarch 1 1950

Winnipeg Manitoba

Eugene Fredrick PeltierFebruary 14 1923

St Charles, Manitoba

John Alfred Georges PelltierJanuary 2 1896

St Charles, Manitoba

Aaron Sean MercrediOctober 4 1982Port Hardy, BC

Bryce Raymond MercrediJuly 12 1947

Fort Smith, NWT

Francois Xavier MercrediJuly 2 1922

Fort Chipewyan, Alberta

Alexis Victor Mercredi1884

Athabasca District, Alberta

Rita Joan BulmerNovember 10 1958

Fort Nelson, BC

Marie Margaret HodgsonSeptember 9 1926

Fort Vermillion, Alberta

Adolphus Hodgson (Akinam)May

Lesser Slave Lake, Alberta

Marguerite Akinam1866

Dunvegan, Alberta

NORTHWESTMNBC CITIZEN

LOWERMAINLAND

MNBC CITIZEN

VANCOUVERISLAND

MNBC CITIZEN

THOMPSONOKANAGAN

MNBC CITIZEN

NORTHEAST

MNBC CITIZEN

Lana Jean OlsonSeptember 30 1969

Ashcroft, BC

Adeline Joyce WeselowskiOctober 6 1948

Minnedosa, Manitoba

Dorothy StinsonFebruary 4 1930

Boggy Creek, Manitoba

Ellen Brazeau1901

Haywood, Manitoba

NORTHCENTRAL

MNBC CITIZEN

Mét

is B

eadi

ng: K

im H

odgs

on

Tyrel James SulzerOctober 5 1994

Fernie, BC

Jean Heather BlankeDecember 11 1959

Swift Current, Saskatchewan

Cecile LarocqueNovember 12 1934

Lac Pelletier, Saskatchewan

Lena Whitford1915

St Victor Saskatchewan

KOOTENAYMNBC CITIZEN


Asserting Métis Rights

ollowing the decision of the Powley Case, Métis Nation British Columbia Central Registry (Métis Identifi-cation Registry) was introduced in October 2004 and fully implemented in 2005. The provincial citizen-ship registry is responsible for compiling and maintaining a database of Métis Citizens in British Columbiaand is based on the process requirements identified as per the Supreme Court decision of Powley.

Métis Nation British Columbia Central Registry is the only "Powley Compliant" registry in the province of British Columbia. The Métis Identification Registry is structured similar to the Indian Registry and is funded entirely byIndigenous and Northern Affairs Canada (INAC) and is audited annually by the government of Canada. MNBC andits Central Registry support the collective voice of the Métis throughout the homeland.

Elders such as Phil Gladue speak to a time in the 1960s when North American Indian Nation Government officialJule Sioui came to his Métis community in the Peace River. Sioui came to Moccasin Flats offering identificationcards to all the Métis. Sioui argued that they were under the International Charter by the United Nations GeneralAssembly and that First Nations and Métis had the same rights as any other nation and should stand united inorder to be recognized as an authentic nation. Phil Gladue and some of his friends applied and were granted thecards. It possessed their photograph and signature. On the back the card indicated that; “the cardholder had certain rights and privileges, including the freedom to circulate between Canada and theUnited States, exemption from military service, exemption from any tax imposed by a provincial or federal government,the right to hunt and fish on all North American lands, and the right to set up camps at any location whatsoever,taking care not to damage the occupants”.

The cards and the North American Indian Nation assertions in the eyes of Canadian Government were seen as acriminal act and Jule Sioui was charged with “having conspired for the purpose of sowing discontent and hatredamong the subjects of His Majesty, the Indians of Canada, by leading them to believe that he had instituted aspecial status for North American Indians, who no longer need comply with the laws of the land.”

After long proceedings at theSupreme Court level the casewas dropped after Jule Siouiwent on a seventy-two dayhunger strike. Those with cardsin British Columbia according toPhil Gladue were never spoken

to about the proceedings orowning the cards. He men-

tioned that they werethankful that that they

had never attemptedto use them as hunt-ing licences.

ASSERTING IDENTITY

F

Elder Phillip Gladue’s original North American Indian Nation card


Canadian Constitution ActIn 1982, the Supreme Court of Canada replaced the British North America Act, 1867 with the Canadian Constitution.After successful advocacy and lobbying by the Métis, First Nations and Inuit in the 1980’s Section 35 of the Con-stitution of Canada recognizes and affirms their rights . It is important to understand that Métis rights existedprior to this Section and that the document only reaffirms them. The Supreme Court of Canada also clarified circumstances concerning Métis who in the past had extinguished their rights by taking script or other legalprocesses prior to 1982. This Supreme Court decision nullified the extinguishment and reaffirmed their rights.Section 35 falls outside of the Charter of Rights and Freedoms, and it begins Part II of the constitution.This allows Section 35 to be exempt from the “notwithstanding clause” that applies to the Charter. In otherwords, the federal government cannot override Aboriginal rights.

What does Section 35 of the Constitution state?Section 35 of the Constitution Act states: 35. (1) The existing aboriginal and treaty rights of theaboriginal peoples of Canada are hereby recognizedand affirmed.(2) In this Act, "aboriginal peoples of Canada" includesthe Indian, Inuit and Métis peoples of Canada.(3) For greater certainty, in sub-Section (1) "treatyrights" includes rights that now exist by way of landclaims agreements or may be so acquired.(4) Notwithstanding any other provision of this Act, theaboriginal and treaty rights referred to in sub-Section (1)are guaranteed equally to male and female persons

Why did the Métis National Council want thisdistinction?By advocating for the Métis’ inclusion in Section 35 theMétis National Council indicated:

The purpose of our participation in this conference is toentrench in the constitution the right of the Métis peo-ple to a land-base and self-government ... We believe wemust have these rights entrenched in the Canadian con-stitution to fulfill our Métis destiny.

Legal and constitutional rights issues arose following1982 after it was realized that the definition of Métiswas not included in Section 35. The benefits linked tobeing Métis in terms of harvesting, hunting and land rights created an urgent need for the Métis Nation to defineits membership.

Why was it important to MNBC citizens to clarify the definition of Métis in the constitution?“It’s important because we are not European nor are we First Nations. We are the product of a compromise and anunderstanding between our ancestors and having our unique position recognized in law validates (legally and inthe mind of other Canadians) what we have always known.” - Sheryl Thompson

“The Métis definition being in the constitution is significant for me because it allows me to explain why Métispeople are included in the term Aboriginal, and to explain that we are a distinct nation of Aboriginal people.Being a part of a distinct culture and nation of people is inherently tied to who I am as a person. My identity istied to being Métis, to the music, to the dance, to the language, and to the community and people. I take pride inthe resiliency Métis people have, to be here today despite the impacts of colonialism and the cultural genocidewe faced as a Nation.” - Brittaney Katernick

ASSERTING IDENTITY


Supreme Court Decisions

Supreme Court of Canada decision in R. v. Powley [2003]

Although the Métis National Council had defined who the Métis were and the Supreme Court had included the

Métis in Section 35, the importance of all Governing Members having a Métis identification registry was not clear

until the Powley decision in 2003. For the first time the Federal government had documented an acknowledgment

of Métis rights in the courts.

Prior to the Powley decision, Métis identification was community driven. Métis membership was only defined at a

community level. The Powley decision defined not only who the Métis were in Section 35 but affirmed that the

specific collective identified have Aboriginal rights. The Powley decision spoke further to an urgent need to de-

velop a more systematic method in identifying Métis rights holders.

The Court identified three specific criteria for Métis Citizenship:

1) Self-identification

2) Ancestral connection to the historic Métis community

3) Contemporary Métis community acceptance

These three criteria align with the Métis National Council definition. Their definition includes a fourth:

4) is distinct from Aboriginal Peoples

ASSERTING IDENTITY

R v. Powley 2003In 1993, two Métis men Steve and Roddy Powley shot and killed a moose while harvesting their meat for winter. They did hold licence asserting their right to hunt for food under Section 35. They were arrested for unlawfully huntingmoose and possessing game hunted in breach of the Game and Fish Act.

The Supreme Court ruled in favour of all lower courts unanimouslythat as Métis people and members of a Métis community, thePowley’s right to hunt under Section 35.

The Supreme Court further clarified the definition of Métis. Stating The term “Métis” in s. 35 does not encompass all individuals with mixed Indian and European heritage; rather, it refers to distinctive peoples who, in addition to their mixedancestry, developed their own customs, way of life, and recognizable group identity separate from their Indian or Inuit and European forebears. Métis communities evolved andflourished prior to the entrenchment of European control, when the influence of European settlers and political institutionsbecame pre-eminent.

Illus

trat

ion:

Chr

isti

Celc

ourt

In 1993, two Métis men Steve (pictured)and Roddy Powley shot and killed a moose while harvesting their meat for winter.


Following the decision of the Powley Case, Métis Nation British Colum-

bia Central Registry (Métis Identification Registry) was introduced in

October 2004 and fully implemented in 2005. The provincial citizenship

registry is responsible for compiling and maintaining a database of

Métis Citizens in British Columbia and is based on the process require-

ments identified as per the Supreme Court decision of Powley. Métis

Nation British Columbia Central Registry is the only "Powley Compliant"

registry in the province of British Columbia. The Métis Identification

Registry is structured similar to the Indian Registry and is funded entirely

by Indigenous and Northern Affairs Canada (INAC) and is audited annually

by the government of Canada. MNBC and its Central Registry support

the collective voice of the Métis throughout the homeland.

ASSERTING IDENTITY

What were some of the

MNBC Citizens thoughts on the

Powley Decision?

“It solidifies our existence in the

Canadian consciousness. I believe

it has created a platform for

Métis peoples to advocate for

many of the same rights which

are enshrined in law for other

Aboriginal peoples in Canada.

Many of our rights were taken

without informed consent or

treaty. This may help to address

some of this.

I think it puts them in a position

to advocate for Métis rights.

It will also challenge them to

be inclusive of Métis peoples

according to a Métis definition

of belonging and inclusion and

not one dictated by the government.”

- Sheryl Thompson

Applying for Métis Citizenship

Pain

ting:

Edg

ar S

Pax

son

1912

Louis Riel andSteve Powley“Fighting for Métis rights”


Supreme Court of Canada decision in Daniels v. Canada [2015]

In the past Métis have had to advocate for their Constitution Section 35 rights. They are Aboriginal People and

therefore should have the same benefits outlined in Section 91(24) of the Indian Act. To date that has not been

the reality of the Métis. And it is with each court case such as R v. Powley that the Métis assert their rights in the

eyes of the law. In 2015, the decision in Daniels v. Canada it was decided that the historical, philosophical, and

linguistic contexts establish that “Indians’ in s.91 (24) include all Abo-

riginal Peoples including non-status Indians and Métis.

When asked what the Daniels decision meant for the Métis in British

Columbia, Past-President Bruce Dumont, stated that “As President of

Métis Nation British Columbia, I am so proud and thankful to be Métis and

to represent Métis people in our province. All Métis should feel great pride

given this decision because the Supreme Court of Canada has confirmed

what the federal government has disputed for the last nearly 150 years – that the federal government has an obliga-

tion to recognize and accept it has unfulfilled obligations to the Métis people in this country. It is now time to get on

with that task. We helped build this country, and our ancestors beginning in the 1700’s played pivotal roles in helping

to make British Columbia part of Confederation. Métis have always worked hard and contributed to this great country

– now it is time for our federal government and our provincial government to accept this important legal ruling and to

begin the task of reconciliation”.

ASSERTING IDENTITY

The late Harry Daniels was a “force majeure”.

Born on Sept. 16, 1940 in Regina Beach, Saskatchewan, Daniels worked

tirelessly on behalf of Métis and non-status Indians at the local, national

and international levels for over 40 years. He was also an author,

an instructor at the University of Saskatchewan, a staunch practitioner of

the Michif language, an actor and, according to family and friends, a man

who embraced every opportunity to express his Métis heritage via jigging.

Ultimately he was successful in achieving his goal and Métis were enshrined

in the Constitution. Section 35 of the Constitution Act, 1982

Harry Daniels the man whoput Métis in the Constitutionin 1982.


Métis wanted to be included in s. 91(24)because uncertainty about jurisdiction forMétis has been used by Canada to avoid

dealing with Métis rights, interests andneeds. With the Supreme Court decision,

that uncertainty no longer existsThis decision was based on evidence that before and afterConfederation the government frequently classified Métisas Indians. Examples such as the Métis signing the Robin-son treaties in 1850 and being included in the 1868statute An Act providing for the organization of the Depart-ment of the Secretary of State of Canada, and for the man-agement of Indian and Ordnance Lands, S.C. 1868, c. 42.

Works by Indigenous scholars demonstrated to the courts the Métis influence on Confederation such as JohnBurrows theory; The Métis Nation was . . . crucial in ushering western andnorthern Canada into Confederation and in increasing thewealth of the Canadian nation by opening up the prairiesto agriculture and settlement. These developments couldnot have occurred without Métis intercession and legalpresence.

The Supreme court stated past court decisions createdjurisprudence supporting the conclusion that Métis are“Indians” under s. 91(24) . Outlining that there was “nodoubt that the Métis are a distinct people” and demon-strating two recent court cases that proved this assertion.The first court case was Alberta v. Cunningham, [2011] 2S.C.R. 670, where the court concluded that the Métis Set-tlement Act was justified as an ameliorative program toensure to uphold its distinct membership through a rigorousregistry process. In the Manitoba Métis Federation case,the court granted declaratory relief to the descendants ofManitoba’s Red River Métis Settlement. The case demon-strated an unmet controversy between the Métis and theFederal government, who had been promised to Métischildren in 1870, land that they never received. By so de-ciding, the Court stated that the Métis of the Red RiverSettlement are a “distinct community”. By resolving thedefinitional concerns of the Métis and non-status Indiansand including both under the meaning of Aboriginal peo-ples the court claimed not to have to delineate betweenthe two as they were both “Indians” under s.91 (24). Thiswas a significant victory for the Métis. They were seen asequals under s. 91 (24).

ASSERTING IDENTITY

Pictured Above: Métis Leadership awaitingSupreme Court DecisionPictured below: Supreme Court rules unanimouslythat Métis are included in s.91(24).

Additional information may be found at:http://www.metisnation.ca/wp-content/uploads/2016/04/PST-LLP-Summary-Daniels-v-Canada-SCC-April-19-2016.pdf


“In my understanding, the Daniels decision affirms

many of the rights that Métis people have been advo-

cating for (e.g. we are consid-

ered “Indians” under section 91

of the constitution). Does this

mean we have, or will one day

have, equal status as “status

First Nations” peoples? I’m not

sure. I hope the decision will

have a positive effect in terms

of additional funding for health

care, education, employment

and cultural revitalization pro-

grams for Métis peoples. Other

than that, I am unsure of its ad-

ditional implications.”

- Chris Macklin

“I believe it may open the door for federal programs

that may be helpful (expansion of Métis specific educa-

tional supports, post-secondary

opportunities, housing pro-

grams) but I am concerned that

it declares us to be under fed-

eral jurisdiction as that has not

historically gone very well for

Aboriginal peoples in Canada.

Section 91(24) was, and is,

an instrument of colonization.

Was I happy? Cautiously so.

It may translate into improved

services for Métis peoples.”

- Sheryl Thompson

ASSERTING IDENTITY

Declarations and decisions of Daniels v. Canada

1. Recognize Métis and Non-status Indians are “Indians” under s.91 (24) and it is the federal govern-

ment to whom they can turn. This declaration was realized in the eyes of the court.

2. Recognize that the Crown owes a fiduciary duty to Métis and non-status Indians. It was found that the

declaration lacks practical utility because it is restating settled law.

3. Métis and non-status Indians have the right to be consulted and negotiated with, in good faith, by the

federal government on a collective basis through representatives of their choice, respecting all their

rights, interests and needs as Aboriginal peoples. It was decided because it would be a restatement of

the existing law, the third declaration too lacks practical utility.

What are some of the reactions from MNBC Citizens to the news about the Daniels decision?

The hope that the decision will have a positive effect in terms of additional funding for health care, education, employment and cultural revitalization programs for Métis peoples.


Frequently Asked Questions about the Daniels decision

Following the decision of Daniels v. Canada many Citizens of the Métis Nation British Columbia sought clarity on

the benefits of this momentous decision. To provide their Citizens with easily accessible answers the Nation cre-

ated this document to be circulated throughout their community and accessible on their website.

ASSERTING IDENTITY

Does this mean Métis Citizens are entitled to the same benefits as “Indians”?The Supreme Court of Canada ruling did not make anyorders to begin providing benefits such as medical,dental, housing, tax exemptions etc. Such issues wouldpossibly form the basis of future negotiations with gov-ernment but at this time it is too early to say when suchissues would be on the table.

Are Métis Citizens in BC tax exempt as a result of the Daniels ruling?Métis Citizens are not Provincial Sales Tax (PST) orGoods and Services Tax (GST) exempt because of thedecision. That may occur in the future, but it would besubject to negotiations with government.

Are Métis Citizens in BC Tax exempt?According to the Ministry of Finance Métis are not eligi-ble for exemption under the Motor Fuel Tax Act and Car-bon Tax Act. This means Métis Citizens cannot use theirMétis Citizenship card when purchasing fuel. TheDaniels decision does not change this.

Are Métis Citizens entitled to free housing?Métis Citizens are not entitled to land or free housingin BC.

Are Métis Citizens entitled to medical and dentalhealth benefits?Métis Citizens are not eligible for health and dentalbenefits in BC.

Are Métis Citizens entitled to tax exemption when they purchase vehicles or cigarettes?Métis Citizens are not entitled to tax exemption whenpurchasing vehicles or cigarettes in BC.

Are Métis Citizens entitled to any of the 2% funding directed for Education from the Federal government?Métis Citizens are neither entitled nor eligible for the2% Federal funding towards post-secondary directedtowards First Nations and Inuit.

Are Métis Citizens entitled to hunt or fish without a licence?Métis Citizens must acquire hunting and fishing li-cences while adhering to the laws of BC in regards toquotas and restrictions.

Are the Métis Citizens entitled to harvesting rights in BC?Harvesting rights will have to be negotiated with theprovincial government of BC. The Daniels decision isabout Federal jurisdiction and the inclusion of Métisinto s91 (24) of the Constitution Act of 1867. It doesnot have any direct or immediate impact on potentialharvesting rights for Métis people in BC.


n June 14th, 2016, Thomas Isaac wrote to Honourable Carolyn Bennett Minister of Indigenous and Northern

Affairs. In his letter Isaac enclosed A Matter of National and Constitutional Import: Report of the Minster’s Special

Representative on Reconciliation with Métis: Section 35 Métis Rights and the Manitoba Métis Federation.

Isaac had been mandated to meet with the Métis National Council and its Governing Members, the Métis Settle-

ments General Council, Provincial and Territorial governments, and Aboriginal organizations and interested parties

to map out a process for dialogue on Section 35 Métis rights.

Isaac discussed his meeting with the Métis Nation British Columbia(MNBC) who provided an historical briefing of how Métis fit into thehistory of British Columbia. MNBC also provided a briefing on theMétis Identification process and the need for increased resources.MNBC seeks a deeper relationship with Canada and trilateral discus-sions among MNBC, Canada and British Columbia to deal with mat-ters such as self-government, funding, harvesting rights andprograms and services. MNBC also stated British Columbia must ac-knowledge the existence of Section 35 Métis rights in the province.

In his discussion regarding his meeting with the Government ofBritish Columbia Isaac identified the Métis Nation British Columbia’scontinued struggle for recognition. The Provincial Government expressed a desire to continue to work with Metis Nation British Columbia.

www.mnbc.ca/news-events/posts/mnbc-responds-to-report-from-minister-s-special-re

RECONCILIATION

I

Isaac’s report included 15

recommendations to the Minister

ranging from program development,

long term funding, and policy review

to consultation for the consideration

of the Federal Government towards

reconciliation with the Métis.

The full report can be found athttp://dgwlaw.ca/thomas-isaacs-re-port-of-the-ministers-special-represen-tative-on-reconciliation-with-metis-section-35-metis-rights-and-the-manitoba-metis-federation-decision

Report on Reconciliation with Métis [2016]


Métis Nation Relationship Accord

In 2016, Métis Nation British Columbia and the province signed the Métis Nation Relationship Accord II which

guides their relationship and focuses on practical socio-economic initiatives. The Accord identifies the following

priorities; children and family; education (life-long learning) and training; economic opportunities; health; housing;

information sharing; justice; Métis identification and data collection; and wildlife stewardship. • In order to work

towards reconciliation there needs to be recognition and regard for the knowledge, traditions, distinct cultures,

languages and processes of the Métis. There is also a need to be informed of Métis histories and current experiences.

RECONCILIATION

Canada-Métis Nation Agreement to Advance ReconciliationThe Canada-Métis Nation Agreement to advance reconciliationis an agreement that represents the Prime Minister ofCanada and the Métis National Council and its GoverningMembers: the Métis Nation of Ontario, Manitoba MétisFederation, Métis Nation-Saskatchewan, Métis Nation ofAlberta and Métis Nation British Columbia.

In 2003 the Supreme Court of Canada in R. v. Powley recog-nized the Métis as a full-fledged rights-bearing people withAboriginal rights that are protected in section 35 of theConstitution Act, 1982.

In 2013 the Supreme Court of Canada in Manitoba MétisFederation v. Canada (Attorney General) confirmed that theCrown is in a fiduciary relationship with the Métis as a distinct Aboriginal people and stated that “the unfinishedbusiness of reconciliation of the Métis people with Canadiansovereignty is a matter of national and constitutional import”.

In 2016 the Supreme Court of Canada in Daniels v. Canada(Indian Affairs and Northern Development) declared thatthe Métis are within section 91(24) of the Constitution Act,1867 and that “Reconciliation with all of Canada’s Aborigi-nal peoples is Parliament’s goal.”

The Supreme Court of Canada has noted that section 35 ofthe Constitution Act, 1982 calls for a process of reconciliationbetween the Crown and Aboriginal peoples through whichthe rights and outstanding claims of Aboriginal peoples aredetermined, recognized and respected through honourablenegotiations with the goal of reaching just and lastingsettlements.

Métis Nation British Columbia is committed to advancingreconciliation and a nation-to-nation, government-to-gov-ernment relationship. This will be accomplished throughdiscussions and negotiations and will further Métis-self-government, while respecting Métis rights and ending thestatus quo.


Métis National Council and the Prime Minister of Canada agree that it is in their common interest to establish aprocess that will allow them to work together to achieve the following objectives.

Uphold the special constitutional relationship that

the Métis Nation has with the Crown as partners in

Confederation and as recognized and affirmed in

section 35 of the Constitution Act, 1982;

Renew the Métis Nation-Crown relationship on a na-

tion-to-nation, government-to-government basis;

Advance reconciliation of the rights, claims, inter-

ests and aspirations of the Métis Nation and those

of all Canadians;

End the legacy of colonialism and colonial attitudes

wherever they may remain in federal legislation,

policies and practices;

Improve socio-economic conditions of Métis and

their access to social and economic programs and

services that address their needs;

Explore and support ways to address the historic

and continuing impacts of unresolved claims and

grievances of the Métis Nation; and

Promote and advance the recognition of the Métis

Nation and commemorate its role and that of its

leader, Louis Riel, in Canada’s western expansion.

RECONCILIATION

MNBC President Clara Morin-Dalcol and Prime MinisterJustin Trudeau- Canada-Métis Nation Agreement to Advance reconciliation Signing April 13, 2017

Employment and TrainingYouthIndigenous Early Learning and Child CarePoverty ReductionHomelessnessSocial Innovation

Education (K-12, Post-Secondary Assistance and Support for Métis Nation Educational Institutes)Funding Mechanisms Health and WellnessHousing

The Canada-Métis Nationagreement to advance reconciliation has determined that the initial priorities for the Métis Nation, including Métis Nation British Columbia include:


What are some of the thoughts from MNBC Citizens about reconciliation?

“I see reconciliation as a collective process where Indigenous peoples (First Nations, Inuit and Métis) and non-In-digenous peoples come together on a journey of mutual healing. It is about recognizing the truths and wrongs ofthe past and moving forward in a way that mutually benefits all. For this to happen, there needs to be mutual re-spect and understanding on all sides. I think the voice of Métis peoples should be a bit louder and stronger whenit comes to reconciliations (i.e. from Métis leadership and councils). I am unsure if MNBC has an official strategicvision or position statement when in regards to reconciliation. This is something that I would like to find out.” - Chris Macklin

“Reconciliation will require a cultural resurgence that becomes imbedded into the Canadian consciousness. Sharing and teaching the true history of Métis peoples in Canada in terms of our contributions, governmentalmaltreatment, and our sacrifices. As it is unlikely that Canada will ever recognize its own land grab and providemeaningful space for Métis peoples to perform cultural practice (hunting, gathering) we should be granted unfettered access to Crown Lands without licensing requirements (based on seasonal conservation rules).“Reconciliation should also include educating Métis people regarding the true history of their ancestors and the true history of colonization and Canada. Teaching Métis students Michif at schools and providing Métis com-munity with language resurgence programs will help to connect them to their culture and support reconciliation.” - Sheryl Thompson

“I think reconciliation for Métis people looks different when com-pared to other Indigenous groups. We have all been impactedand continue to be impacted by the effects of colonization,disease, residential schools, and unjust and systemicracism. But for Métis people there is a piece in reconcil-iation that involves taking back our identity andwhat makes us distinctly unique from other Indigenous people. What I mean by that is, it is not okay to label any person of mixedblood ancestry Métis; the joining of an Indigenous culture with another culturedoes not make a person Métis. My visionof reconciliation for Métis people is toachieve an understanding that we havea long, deep and rich history withCanada, and family ties to this land thatgo back generations and it is those tiesthat make you Métis. We have a culturethat is distinctly and inherently our ownand I feel protective of that culture. I think we have an opportunity in reconcil-iation to begin conversations and feelokay about asserting our identity and whatit means to be Métis.” - Brittaney Katernick

RECONCILIATION

“Reconciliation means “healing”. Thinking about reconciliation andSarah…each time she, or any young person remembers the past,

I hope the fruit and results of reconciliation, will serve as a reminderto future generations, that history will not repeat itself”

- Pam an Adoptive Parent of a Métis child

Phot

ogra

ph: G

ail P

aren

teau


Resilience of the Flower Beadwork People

“We have survived through incredible odds. We were a new nation being born, as Canada was being formed.

We very easily could have been absorbed into the mainstream society – if we were willing to shun our ancestors

and pretend we were European in origin. The pressures were there from all sides encouraging this to happen.

And certainly in a lot of cases, we have been forgotten to this day. No matter. We are here.

Despite direct assimilation attempts. Despite the residential school systems. Despite the strong influences of

the Church in Métis communities to ignore and deny our Aboriginal heritage and our Aboriginal spirituality.

Despite not having a land base. And despite our diversity in heritage. We are still able to say we are proud to be Métis.

We are resilient as a weed, and beautiful as a wildflower

We have much to celebrate and be proud of.

I interpret this painting in two ways. First, the Métis are represented

by the blue flower in the centre. The other flowers represent the

many different Aboriginal nations, of which we are one. Yet we stand

out, we are unique among our brothers and sisters. Secondly, I also

see it as all the flowers representing the diversity within our Métis

Nation. We have so many heritages - Cree, Ojibway, French, Scottish,

English, Chipewa, Dene, Irish, Mohawk and so on. Yet we can still

grow alongside each other, roots entwined, and call ourselves Métis.

In both instances or interpretations, the roots represent the idea that

there is more to life than what is seen on the surface and that our

heritage has a great influence over our lives. There are lines which

connect the plants indicating our own interconnectedness with all of

Creation. The flowers reach upwards as we seek out our individual

spirituality and look to our future as Aboriginal Peoples”.

-Christi Belcourt

RESILIENCE

Resilience of the Flower BeadworkPeople, 1999 By artist and author Christi Belcourt.


Nîyanân pimâtisiwak. We are survivors.

Kîyânaw ayâwak pîtosipayiwinan ekwa oskâyi iyiniwin.We have become a new Nation.

Kânata nistam kake osehtahk.As Canada was being formed.

Kiyanow ekwa âniskômiw wahkomâkanak, We are connected to our Ancestors,

Osâm mihcet ayisiniwak asenewak,But they were not accepted.

Maka kiyapic ota.But we are still here.

Misawâc oyiniwewina, Despite assimilation,

Misawâc, Residential Schools, Residential Schools,Despite Residential Schools,

Misawâc namâkîkway aski,Despite not having a land base,

Nîyanân pahpitos kîkway,We are diverse,

Nîyanân sohkâpiskâw,We are strong,

RESILIENCE

As a Métis Elder my identity is in my ability to speak fluently in Cree-Michif, its reminds meof who I am at heart, while keeping me connected to my culture and family history. It waslater in life when I found my true calling to educate others in language and culture. Now thatI’m an Elder I have dedicated more of my life to sharing my teachings with the younger gen-erations in and around my community. My focus is promoting education and teaching thelanguage to all ages, I truly believe it has the power to ground us and contribute to personalsuccess no matter our ambitions or age; there are no limitations in self-discovery. My adviceto all Métis people is to cling to your roots, discover your rich heritage, learn the language ofyour people and pass it down to your family, legacy is important!

Resilience of the

Flower Beadwork People

Stella ErasmusMétis Elder

Kim Hodgson Beading: Petal shaped main flower pink small blue flowers outside 2 green leaves


Nîyanân mamihtisowina apihtawikosisanak.We are proud to be Métis.

Kîyanow otimpimisiwak. We are the people who own themselves.

Nîyanân sîpihkâw macikwanasaWe are resilient as weeds

Ekwa nîyanân miyo wapikwaniy. And beautiful as a flower.

Ekwa mistaha môcikihtâwin. We have much to celebrate.

Niya itwêstamaso oma masinipêtikêwin niswâpêk. I interpret this painting two ways.

Ékwayâk apihtawikosisanak masinisin askihtakwâpakwaniy pihtêyas. First, the Métis are represented by the blue flower in the center.

Kotakiyak wâpakwaniyak naspisihcikan,The other flowers represent,

Mihcêt awîyak ômatowahk, Many Nations that we are a part of,

Keyapic kîyânow mâmawi- itohtêwak opeyakweyimisiwak itâhkmitowin.Yet we walk unique amongst our kin relations.

Nîso ekwa mîna, pahpitos wâpikwaniywak naspisihcikan ahpihtawikosisanak iyiniw.Secondly, diverse flowers represent the Métis Nation.

Kîyânaw ayâwok mistahi nanâtohkôskânesiwWe have many backgrounds-

Nehiyawak, Ocipwêwiw, wemistikôsiwak, akayâsimowak, chippewa, cîpwêyânak, pîtâtowêwak, pîtânehiyawak ekwa kotakak iyinisowak.Scottish, Irish, Cree, Ojibwe, Mohawk and many others.

Awiyak ka miyowepinikwaw watapeskâw isihkasowak Michif. We have flourishing roots and call ourselves Métis.

Nânapo nistohtamohiwewin ohcepihkwa kiyapic oma pisisik kwayask pimatchisowin. In both interpretations, the roots represent that we are still living, and will always live the way of a good life.

Ôma mistahi kiteyehtakosihk nihtâwihcikewin. This honours all of creation.

Wâpakwanîwan isi ekwa nitotanêw ka pahpeyakohk ahcahkowin ekwa ka itapihk nîkânihk ahpô Aboriginal iyisinowak.The flowers reach upward and seek individual spirituality, and are looking to our future as Aboriginal peoples.

RESILIENCE

Bead

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Métis Languages

One of the factors that create the distinct culture of the Métis is the creation of a language that is syncretic, meaning

it is not classifiable as belonging to just one language family. Much like the double ancestry of the Métis their

language has grammatical and lexical features equally from both Cree (an Algonquin language) and French (an

Indo-European language). There are also contributions of verbs, sounds and nouns from the Saulteaux Language.

This creates a language that it is very unique among languages around the globe as no other language shows

mixed nouns from one language and verbs from another in the manner that Michif does.

It is unlike all other languages that arose in the Americas following contact duethe fact that it is not a trade language like an inter-language, a Creole,

a Pidgin, a case of code mixing or a case of second language acquisition

RESILIENCE

Shannon Marks on the importance of revitalizing Métislanguage and culture; “We need our children to keepthe Métis people heritage stories and culture alive. Our distinct group of Canadians developed an importantpart of history - the Hudson’s Fur Trade Heritage.We are the beginning of Canada - it’s important thatCanada’s cultural heritage stays connected and under-stand the history and traditions of where we come from and how it all began”

Traditional Knowledge & the Michif LanguageTraditional knowledge is embedded in Michif wordsand in the Elders’ stories and songs. Michif teachingsare specific lessons taught by Michif language speak-ers, known generally as ‘traditional knowledge’. Specifically though, information transmitted by Michifspeakers is usually Métis-specific and originates from a specific community or region.

Family and RelationshipsUse of Michif language kinship terms (nohkom, mataant, mon nohk, mon kozin) should be recognized as a widely used method of identifying one’s Métisidentity. Michif kinship terms were often used withgreat affection, and retaining the use of these Termsare critical to the continued use of Michif. The namesand terms described important relationships in theMétis community. Importance of the extended family in Métis communities was, and continues to be, key to the health of Métis.

In the National Household Survey 2011, 5% of Métis in British Columbia reported the ability to conduct aconversation in an Aboriginal language. Those whospoke an Aboriginal Language indicated that this was a second language and not their mother tongue. Based on results of the Aboriginal Peoples Survey 37% of Métis aged 6 and older reported that speakingand understanding an Aboriginal language was impor-tant to them indicating a need for the development ofprogramming to support their language revitalization.


Where do the Métis Live?According to the National Household Survey, 2011, the majority of Métis live in the western provinces and Ontario.The largest population is in Alberta (96,865) where 21.4% of all Métis in Canada live. The next largest is in Ontario(86,015), where they represent 19.0% of all Métis. This is followed by 78,830 Métis in Manitoba (17.4%), 69,475Métis in British Columbia (15.4%) and 52,450 Métis in Saskatchewan or 11.6% of all Métis in Canada.

In 2011 the National Household Survey stated thatBritish Columbia was home to 69,470 self-identifiedMétis. From 2006 to 2011, the Métis population roseby 17% . There is an anticipated increase in populationin the release of the long form census data in 2016.Throughout Canada 71% of Métis families in 2011lived in urban areas, and 44% of those in a centralmetropolitan area. This statistic demonstrates a shiftin the Métis from central to non-central over the pastfive years as the number of Métis in central metropolitanareas decreased by 11% since 2006. This is also evidentin the Citizenship statistics Métis Nation British Columbiahas about this province with the large populations ofMétis living in Victoria, Langley and Kamloops.

MÉTIS IN BRITISH COLUMBIA

Métis Nation Population in Western Canada

David Thompson Memorial Fort

Phot

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Métis Nation British Columbia Chartered Communities

ithin Métis Nation British Columbia there

are seven regions throughout the province.

Within these regions are Chartered Communities

which are integral to MNBC’s governance structure.

The Métis Nation British Columbia and the Chartered

Communities are accountable to one another through

Charter Agreements. Chartered Communities are important

points of contact for Métis people. They connect youth

with elders and peers. They connect Métis families with

one another and they ensure Métis culture survives and

thrives for future generations.


Chartered Communities nurture the next generation of Métis leaders. They secure ourlegacy as Métis people. The Chartered Com-munities fund programs through proposalsand local fundraisers such as community dinners. These programs support youth, families, and elders. Many of these programsengage local members of the Métis andurban Aboriginal community. In order to access funds and deliver programs, the Chartered Communities rely on a dedicatedteam of volunteers.

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Summary

he governing structure of the Métis Nation British Columbia

is divided into seven regions. There are 37 Métis Chartered

communities within the seven regions. To connect with the

Métis community in your area contact Métis Nation British Columbia at

1-800-940-1150 or go to

https://www.mnbc.ca/chartered-communities


T REGION 1Vancouver Island

& Powell River

REGION 2Lower Mainland

REGION 3Thompson & Okanagan

REGION 4Kootenays

REGION 5North Central

REGION 6North West

REGION 7North East

Education For Reconciliation: Métis Professional Learning

NOTESNOTES


PART TWO: WHO ARE THE MÉTIS

n the minds of many the image of the Métis remains in the 1870’s during the resistance with the Louis Riel,

Gabriel Dumont, Boucher, Louis Calihoo and Cuthbert Grant. In 1901 the Canadian census indicated that

3,461 British Columbians identified as Métis or halfbreed, that

equates to one in every fifty people in the province were Métis. Al-

though the legacies are important to honour our ancestors and our

marginalized history there is a need to acknowledge the 69,470 living

Métis for their contributions to the nation. The descendants of these

great live today and are flourishing in British Columbian society.

I The descendants of these great

leaders live today and are flourishing

in British Columbian society

The Métis Nation is thriving in British Columbia

Part

Tw

o co

ver p

hoto

grap

h: B

en K

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.

Contemporary Perspectives


MÉTIS IMPRINTS ON BRITISH COLUMBIA

Golden, British Columbia Métis entrepreneur Baptiste Morigeau son of FrancoisMorigeau and Isabella Taylor (Red River Métis) was bornin the upper Columbia in about 1840 and became thefirst merchant in Golden. Baptiste started a store onthe Kicking Horse River bringing his supplies by packhorses from Calgary and Lake Louise. In the late 1880’sthere was a small mining town called Silver City at CastleMountain, not to be out done Baptiste Morigeau calledhis location Golden. The name was officially changedfrom Big Cache to Golden forever memorializing thisgreat Métis entrepreneur.

Christina Lake In south central British Columbia is named afterChristina McDonald Mackenzie Williams, Métis daughterof Chief Factor of Hudson Bay Company at Fort Colville J. Angus McDonald and Catherine Baptiste. In her youthChristina accompanied her father and the brigade toKamloops each year acting as the book-keeper. On a trekto Kamloops in June 1870 Christina was thrown from araft crossing a creek with her buckskin sack containingall of the records of the HBC trading year. When rescuedit was Christina who had secured the sac. The Council ofChiefs of the Colville Indians rewarded this deed givingher and her heirs the right to fish and trap in the lakeand creek hence it bearing her name today. Having mar-ried an HBC clerk James Mckenzie at Fort Colville whoeventually opened a rival trading post in Kamloops in1872. After his death Christina became the first womanstore keeper in BC history and operated successful tradefor years.

The role of the Métis in the development of the Province of British Columbia has been largely unspoken or forgotten. There is a need to rediscover and celebrate Métis contributions. The following are examples of the imprintsMétis leaders, entrepreneurs and professionals have made on British Columbia today.

Métis contributions to British Columbia



Nanaimo Joseph William Mckay son of William McKay and MaryBunn Métis from the Red River Settlement played an in-tegral role in the exploration and economic developmentof Vancouver Island. Having been dispatched to an areanamed after the loose confederacy of nations the Sne-ny-mo in 1852 he adopted the name Nanaimo in corre-spondence 1853. Joseph McKay is the first explorer todocument the coal fields creating the successful coalmining operation in Nanaimo. In 1850, in his role as ap-prentice clerk, Joseph William McKay helped Chief FactorJames Douglas negotiate the Fort Victoria Treaties.McKay on behalf of the HBC opened a saltern, salmonfishery, a sawmill and a school. In 1854 McKay quitworking for the HBC and opened the Vancouver’s IslandSteam Saw Mill Company. The following year McKay waselected to the first House of Assembly of Vancouver Is-land as the elected member for the Victoria District.

Kamloops Me tis have resided in the Kamloops district since 1811.The Pacific Company under Alexander Ross, along withMe tis Freeman Jacques Finlay, explored the area andestablished the post as a strategic location along theThompson River. Metis Families continue to reside in thearea. Notable Metis in the area include Baptiste Lolo,Jacques Finlay, the notorious McLean Gang, and theOkanagan/Nicola McDougall family. Kamloops wasstrategically located as a middle point along the BrigadeTrail from Fort Langley to Fort St. James and provided superior grasslands for horse and cattle ranching.

Fort Victoria Isabella Ross was born at Fort Francis/Rainy Lake, Ontario in a Métis community and moved to VancouverIsland with her Husband Charles Ross a Hudson’s BayCompany employee. Ross was sent in 1842-3 to beginconstruction of what would become Fort Victoria using a Métis Construction technique “poteaux-sur-soles”. Isabella Ross and her children moved to the newly con-structed Fort Victoria. She became the first woman tolegally hold title in British Columbia. Ross Bay Cemeterywas named after Isabella Ross and is on land onceowned by the Isabella and the Ross family. At a conser-vative estimate Métis comprised approximately 16-20%of the total population of Victoria prior to 1855. Three ofthe major landowners at the time in Victoria were Métis,Isabella Ross, John Frederick Kennedy and James Tod.

Watercolour of the South West bastion of Fort Victoria,painted by Sarah Crease, 1860 BC Archives.



Fort St. JamesIs the longest established non-First Nation communityin BC. Simon Fraser and his Métis voyagers establishedthe fort in 1806. In 1888, A.C Murray rebuilt the HBCfacilities at Fort St. James. Murray was a Métis whoachieved a high status in the Hudson Bay Company. The "Murray" configuration of the fort is the same as therestored fort in what is now the Fort St. James ParksCanada National Historic Site. Parks Canada describesthe main warehouse building as "a fabulous example ofpiece on piece or "Red River" log house construction, itcarries Parks Canada's highest designation for a historicbuilding - equal to that of Canada's Parliament Build-ings in Ottawa".

Yellowhead Pass Pierre Bostonais, a Métis guide also known as TeteJaune due to his blonde hair, worked for the Hudson BayCompany and North West Company. In 1820, he ledJames McMillan and the first HBC party to cross themountain through a pass travelling from St. Mary’sPeace River, along the Smoky River and across theRocky Mountains to New Caledonia. The legacy of thisexceptional Métis fur trader, trapper and guide lives ontoday. Tete Jaune Cache, the Yellowhead Highway andYellowhead pass are named after Tete Jaune.

The Yellowhead Highway logo is a depiction of Pierre Bostonais, a 19th century Iroquois-Métis trader who gained the nickname "Tête Jaune," or"Yellowhead," because of his distinctive blonde hair.

Victoria VoltigeursFollowing the settling of the 49th parallel between the British and the Americans, it became important to have a colony. The royal governor, James Douglas, did nothave any troops to enforce regulations or to perform guard duty when needed. Thus, in mid-1851 Governor Douglas formed the Victoria Voltigeurs. This was thefirst military unit and police force in British Columbia and existed until March 1858.This was a small corps of Métis men intended to lend an occasional hand in enforc-ing justice. Their uniform was a sky-blue Canadian capote with a red woolen sash.

Calihoo Family Over time, several factors contributed to the variantspellings of the Calihoux name including the com-plexity of life, Indian Agents and government offi-cials. While Father Albert Lacombe gave him thename Calihoux, written documents also spellthe name Callihoo or Calihou.

Louis Calihoux also known as Kara Kompteeor Louis le voyageur de soleil born in 1782in a village of Caughnawaga fathered a dynastyof over two thousand people. As a North-west Company Voyageur he was hired in1800 by McTavish, Frobisher and Company,agents for the North West Company, to winterin the north for two years. He was never a con-tract employee of the Hudson’s Bay Company,although he did perform occasional services for it such as hauling goods to the Lesser SlaveLake post in 1819 or wintering company horsesin 1829.

Both Michel Callihoo born in 1823, andPhilomene Collin born in 1848 lived in the MetisCommunity of St. Albert, Alberta. Michel workedfor the Hudson's Bay Co. in Edmonton for nearly30 years. This creates the basis of their entire line-ages claim to Metis Citizenship as both Michel Cal-lihoo and Philomene Collin were of Historical MetisAncestry living in the area of land in west centralNorth America used and occupied as the traditionalterritory of the Metis. Michel worked as a river boat

pilot for the HBC from Athabasca to Fort Garryvia Edmonton.

At the end of the fur trade era he and his familycamped around the mission at St. Albert. Dur-ing the Gold Rush Michel worked as a guide forthose looking for gold.

In the 1800s the Métis had little to norights to land, education, healthcareor services. During this time manyMétis chose when presented the op-portunity to become “Indians” to gain

access to government sponsored sup-ports. In 1878 by way of adhesion theMichel Band entered Treaty 6. Throughthe mediation of Father Lacombe,Michel and his band was given the In-dian Reserve west of St. Albert on BigLake which was to bear his name untilit was given up in the 1950's.

The family lineage is then passed toJohnny Callihoo, a predominate Indige-nous –rights leader born in 1882 on thenewly established Michel First Nation.He was a freighter and then a farmerbut his leadership capabilities came tolight in 1932 when he began to assist


CONTEMPORARY MÉTIS

Louis Callihoux,1842 at York Factory

his non-status relatives in forming the Metis Associa-tion in Alberta. Johnny was instrumental in the Al-berta governments’ passing of the Metis BettermentAct. From this Act a joint Metis and government com-mittee identified the lands that resulted in 12 MetisSettlements in Alberta. Johnny Callihoo’s conflictedidentity as a Metis man influenced him as he went onto become the founder of the Indian Association of Al-berta in 1939. Johnny had been sent to a ResidentialSchool by High River, Alberta and his personal experi-ences and the removal of his own children fuelled hisdesire to have them shut down permanently. On twodifferent occasions Johnny went to Ottawa to protestthe residential schools.

One of his daughters, Emcie Callihoo attended theYouville Convent, a residential school in St. Albert, Al-berta. From a young age she learned the shame ofbeing Metis and the importance of being pure in theeyes of God. In 1944 Emcie moved to Barnet Village,British Columbia. She became pregnant out of wed-lock and legally changed her last name to Calihou togo into hiding. She felt that telling her family abouther three children would be too shameful and cut allties to her family in St. Albert, never visiting until bothof her parents had passed.

Paul Calihou the second born grew up in Barnet Vil-lage completely removed from his Métis culture andfamily. He grew to become a non-destructive testingtechnician in the ower mainland. Paul and his wifeHoney Elizabeth Calihou raised four of their own children and were the foster parents to thirty-seven

children. Although their connection to the Métis com-munity had been severed the values and ideals thatcreate the importance of kinship never left Paul. Education was always important to Paul well into his50s he was always taking courses to hone his skillsand get a raise to help support his large family.

Patrick Calihou, son of Paul is a Métis artist and livesin Maple Ridge British Columbia. Patrick devotes histime to making a difference in the lives of Aboriginalchildren and youth. He works from a strengths basedperspective and strives to inspire youth to learn abouttheir cultural traditions and be proud of their ances-try. He carries much knowledge and shares stories ofhis family history: their association with the fur trade,lands, treaties, canoeing, portaging and carving. A self-taught carver, Patrick crafts traditional carvingtools, cedar strip canoes, canoe paddles and red rivercarts. He has worked as an independent contractorfor the past several years, building canoes and pad-dles for clients. He has a natural way of connectingwith the children and youth; keeping them engagedthrough his positive energy and giving spirit. Following a conversation with his close cousin,Patrick began his journey back to the Nation, his cul-ture and his heritage. This conversation led Patrick tofind his true calling in life - the revitalization of hisMétis culture.


CONTEMPORARY MÉTIS

Connecting thecontemporaryMétis to thehistoric Métis.

Pictured:Patrick Calihouthe son of Paul Calihouwith daughter and holdinggreat-great-great-grandsonof Louis Calihoux

CONTEMPORARY MÉTIS

Grant Family The legacy of our Métis past often overshadows theexistence of the decedents of our giants such asCuthbert Grant. Below is the story of his lineagefrom 1793 to the present. Cuthbert Grant, was born in 1793 at Fortde laRiviere Tremblante, Los Moun-tain Lake, Saskatchewan. OfScottish and Assiniboine back-ground he became a trader-bourgeois of the North WestCompany in 1815. Shortlythereafter in 1816 was theBattle of Seven Oaks whereGrant asserted his right as aMe tis man to this land and thebounty it provided. After dam-aging his reputation due to hisresistance, and the amalgama-tion of the Hudson Bay Com-pany and the NorthwestCompany, Grant moved toWhite Horse Plains, nowknown as St. Franc ois Xavier.He settled there along withover eighty Métis families tosettle and farm. Scholars debate whether he wasovershadowed by Louis Riel and was not given thecredit from his leadership and true title as founderof the Metis.

In the late 1800s, John A Mac-Donald and the government’sNational Policy expanded west-ward. The government was deter-mined to extinguish theAboriginal title of the Métis. The“Scrip Policy” was developed bygovernment and implementedthroughout the Metis historichomeland. Scrip commissionerssimilar to the Number Treatiescommissioners, travelled toMetis communities in the historichomeland. They extinguishedtitle by awarding the Metis with acertificate redeemable for landor money. They began to ap-proach Metis in Manitoba in the1870s. Julie Desjarlais, born in1844, and daughter of CuthbertGrant applied and was grantedScrip in St. Francois Xavier in 1880.

Pierre Calixte Desjarlais, was born in 1862 in St. François Xavier, Red River, Manitoba. Like manyof the Métis receiving their Scrip and no longer feel-ing welcome in Manitoba his family moved Westward.In 1897 he was married to Marguerite Boucher inLebret, Saskatchewan.

In the year of her grandfather Jean Baptiste Dejar-lais’s death, Regina Des-jarlais was born in 1908and baptised. Regina hadher childhood during thesettlement period (1896-1929) in Saskatchewan.Although born in LeBret,Saskatchewan she eventu-ally moved to Regina. At a young age she was re-moved from her family toattend the Qu'Appelle In-dian Residential School inLebret. She married PeterKaternick and had ninechildren which she raisedin North Battleford,Saskatchewan. Regina

gave birth to Harold Katernick in 1937 who grew upto become a long distance truck driver.

Pictured: Julie Grant Scrip document granted in St. François Xavier on September 03, 1880



Wade Katernick was bornin Regina, Saskatchewanto Harold and Lois Kater-nick. In an effort to findwork in 1969 his motherand father moved toBritish Columbia. Havinglaid down roots in thisprovince Wade, alongwith wife Laurel and histhree children, becameinvolved with the TwoRivers Me tis Society inKamloops before relocat-ing to Vancouver. Wadehas a long-standing ca-reer in the InformationTechnology Industry. Heis dedicated to thepreservation of Metis culture and is deeply supportiveof the Metis Nation British Columbia.

Brittaney Katernick daughter of Wade and LaurelKaternick is a proud Métis women having just com-pleted her Bachelor of Science in Nursing (BScN)program at Thompson Rivers University (TRU) inKamloops, BC. She has aspirations to become aNurse Practitioner and eventually obtaining herPhD. Brittaney has a passion for Indigenous healthand feels strongly about a nurse’s role in advocacy,politics and social justice. As a committee membershe played a role in making recommendations to

the School of Nursing in regards to the Truth andReconciliation Committee’s Calls to Action. As a role model Brittaney feels it is important toshare her knowledge and skills with the Métis community. She is pursuing a career in healthcare. She takes pride in being Métis and feels that shecan bring a unique perspective to nursing.

Scrip was granted to individuals rather than com-munities. This began the dispersal of the Métis asmany of the lands were in faraway places. The Scripsystem resulted in an out migration from Manitoba.In 1882-83, twenty families from St. François Xaviermoved to Saskatchewan.

CONTEMPORARY MÉTIS


HISTORY OF RESISTANCE & RESILIENCE

The lineages featured in this module demonstrate the Métis history of loss experiencedacross the historic Métis homeland. These experiences led to a need that still exists in thepresent, the need to assert Métis rights. The oldest patriotic flag Indigenous to Canada belongsto the Métis. The Métis infinity flag demonstrated the Métis assertion that they were a new

Nation. The infinity symbolizes the fusing of Indigenous and European cultures in the creation of theMétis people who will exist forever. National flags symbolize a country, if flown by the government. Prior to the Battle of Seven Oaks in 1816 the Métis were flying their own flag. As a new Nation theMétis became a dominant force in the historic Métis homeland.

To become a Nation one must have an economic base, a common national language, a founding myth,and a leader. The Métis possessed all of these in the historic Métis homeland in the 1800’s. As Bisonhunters and fur traders, the first Michif speakers, whose bases were depots throughout the homeland,provided an economic base to support their Nation. Cuthbert Grant flew the infinity flag at the Battleof Seven Oaks. Flying this flag was an assertion of Métis rights as Métis Citizens. Throughout history,every Métis resistance revolved around self-government. This resistance has come from their desire topreserve the Métis’ culture, language, spiritual systems and economic activities.

As time passed, acts of resistance included moving to new areas to avoid assimilation and persecu-tion. In an effort to avoid European settlers the Metis journeyed westward to Saskatchewan, and toPeace River Country which is now north-western Alberta and eastern British Columbia. This explainsthe kinship ties that exist today throughout Western Canada.

T

“These concepts of resistancewere embedded into Métis thought

as early as Métis group identitycrystallized in the

Red River Settlementin the early 1800s.

A central tenet of thisearly Métis nationalist thinking

was the notion that they constituted “une nouvelle nation”

or a “new” nation of peopleboth part of but distinct

from Indigenous & Europeantraditions.” – Leah Dorian


The Federal and Provincial governments have historically denied the existence of Métis title to land and excluded theMétis from the policies, programmes, services and benefitsthat are extended to other Aboriginal peoples in Canada . In the face of this denial, Métis leaders have had to adopt various strategies over the years in an attempt to draw attention to their plight and force the hand of state actors.

The original Battle of Seven Oaks monument on the north east corner of Main Street and Rupertsland Boulevard.

“Since 1816, and the Battle of Seven Oaks to the Red River Resistance and the Battle of Batoche our people have never wavered in our vision to have our existenceand rights recognized in Canada”– President of the Métis National Council

Clément Chartier

Free

Pre

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ollowing the Battle of Batoche in 1885 theMétis were marginalized from both the political and economic arena by state policyand law. With no recognized title to land and

the exclusion from both the Euro-Canadians and theIndigenous categories that guided policy the rights ofthe Métis were silenced. Due to policy constraintsthat labeled the Métis as not “Indians” they were forbidden to live on Indian reserves. As a resultMétis were effectively denied education, healthcareand service programs. They were forced to live at thefringe of society on the borders of reserves andtowns. This is why the Métis were known as the “Road Allowance People”.

By the 1930’s the Métis had lived in the shadows forover forty-five years. Despite appalling living condi-tions and the wholesale displacement from Métiscommunity and land the Métis were not a national priority. Leaders like Malcom Norris, Jim Brady, PeterTomkins, and Joe Dion mobilized the Métis . They travelledto communities throughout the prairies during the de-pression to discuss their demands for change withfamilies struggling due to the national politicalagenda that forgot about them. They shared the ef-fects that the government’s denial of Métis rights washaving on them as a people. The new found Métispolitical leaders were able to give voice to the si-lenced group making demands for a better life fortheir people. The demand to improve the socio-eco-nomic conditions of the Métis was well received bythe provincial government as they were open to be-ginning to dialogue. Their political effort led to thecreation of Métis political organizations that providedlocal and provincial services and programs.

The Federal government’s transfer of jurisdiction overCrown lands and natural resources to the PrairieProvinces during the 1930’s concerned the Métis.During this time many Métis were dispersed to park-land and forested regions. Others were forced to liveon the road allowances in make-shift communities.Many of the Métis had been forced to become “squat-ters” on Crown Land due to the removal and they feltthe transfer may force them to be dispossessedagain. Métis leaders began to press government offi-cials for education and health services, as their livingconditions precluded them from access to all ofthese. In an attempt to secure land title for them-selves leaders stressed the importance of the land totheir livelihoods indicating land title would result inself-sufficiency.

Through their efforts to raise awareness about theplight of the Métis, the Deputy Minister proposed theappointment of the Ewing Commission in 1934, aRoyal Commission to investigate and make recom-mendations for the Métis of Alberta. Through needsbased discourse the Métis leaders hoped to advancethe idea that a land grant was an inexpensive and ex-pedient way to address the social welfare needs oftheir people. The land grant would signal that theyhad become a national priority. More importantly theland grant resulted in the creation of the AlbertaMétis Settlements.

“In seeking a solution we must re-examine the Métis question in the light of the economic and social developments of the last seventy years... any constructive change of policy must proceed from theneeds of the people” – Métis Association of Alberta

F

Scrip Commission Tent, Saskatchewan 1899



In other provinces such as Manitoba, Saskatchewanand Alberta, welfare policies were established to inte-grate the Métis into the local economy and improveeducational outcomes.

Métis organizations were beginning to be viewed asentities that could effectively deliver programs andservices to bridge the gap between Aboriginal andnon-Aboriginal socio-economic conditions. This re-sulted in a dilemma for the Métis political organiza-tions. They became dependent on funding from thegovernment to run programs beneficial for their mem-bers but remained responsible for confronting thegovernment for more political autonomy. Other Métisorganizations had become a bureaucratic arm of thegovernment that acted as a buffer between the Fed-eral Government and the Métis Associations .

Despite efforts by Métis and provincial leaders to per-suade the federal government to accept fiduciary re-sponsibility for the Métis, Ottawa maintained that

they were “ordinary citizens who did not come underthe Department of Indian Affairs”– a position whichthe Supreme Court of Canada would later rule againstin Daniels v. Canada.

On a provincial level, the Métis’ need based discoursemade an impact. However it was not until the 1970sthat the issue of Métis rights found its way ontoCanada’s Federal policy agenda. Prior to Calder et al.v. Attorney-General of British Columbia Métis landrights had been subject to government policyas evidenced by the Manitoba Act, 1870, the scripprograms in Manitoba and Saskatchewan, and thecreation of Métis colonies and settlements inSaskatchewan and Alberta. Following the decisionthat Aboriginal land title was not derived from statu-tory law but instead existed prior to colonization,there was an opportunity for the Métis. This was notthe case. They were excluded for all comprehensiveland claim negotiations.

In 1978, Harry Daniels, president of the Native Council of Canada released a series of policy statements depicting the significant role that the “Métis Nation played in unifying this country” and how much their presence influenced the course of Canadian history . In 1980 Harry Daniels, Clement Chartier and Jim Sinclair sought to have the Métis included in the constitutional amendment and have the federal fiduciary responsibility for the Métis recognized. The Constitution Act, 1982 specifically references the Métis as one of Canada’s Aboriginal peoples. From 1983 to the present the promise of section 35 would remain largely unfulfilled in the case of the Métis.

There have been gains in favour of the Métis in the Canadian judicial systemsuch as the court victories in the areas of harvesting, identity and land.

Despite this judicial success the Métis rights are not fully recognized and implemented in Canada. Programsfor education, healthcare and services have not been offered to the Métis as the ruling suggested.

Today the five governing members of the Métis Nation deliver a broad array of programs and services to theircitizens, pass laws, engage in business and economic development projects, and participate in a progressivelymore robust mosaic of multilevel governance structures.

1. Supreme Court of Canada’s recognition of Métisharvesting rights in R. v. Powley (2003) has led toa case-by-case expansion of Métis rights from On-tario westwards.

2. Manitoba Métis Federation v. Canada (AttorneyGeneral) acknowledged Canada’s failure to upholdthe honour of the Crown in fulfilling its promise ofland to the Manitoba Métis.

The Métis in Manitoba have yet to see tangiblebenefit from this victory. This ruling is also specificto the Métis residing in Manitoba and does not extend to those who in the 1880s were dispos-sessed and relocated to Saskatchewan, Albertaand British Columbia.

3. Daniels v. Canada affirms that the Métis are infact under the constitutional jurisdiction of thefederal government


THE MÉTIS IN BRITISH COLUMBIA HISTORY

he Métis National Council (MNC) has represented the Métis Nation nationally and internationally since 1983. It receives its mandate and direction from the democratically elected leadership of theMétis Nation’s governments including; British Columbia, Alberta, Saskatchewan, Manitoba and Ontario.Specifically, the MNC reflects and moves forward on the desires and aspirations of these Métis

governments at the national and international level. Overall, the MNC’s central goal is to secure a healthy spacefor the Métis Nation’s on-going existence within the Canadian federation.

TMétis Nation British ColumbiaMétis Nation British Columbia (MNBC) is recognized by the provincial and federal governments and the Métis National Council as the official governing organization in the province of British Columbia. MNBC represents over 16,000 provincially registered Métis citizens and a majority population of nearly 70,000 self-identifiedMétis people.

THE MÉTIS NATION BRITISH COLUMBIA MINISTRIES INCLUDE:



Historic Métis CommunitiesCommunities emerged along the fur trade routes dur-ing the late 1700s in the Historic North West. Thesecommunities were distinct and separate from First Nations communities and those established by Euro-pean Fur traders. Métis Communities existed prior tonon-Indigenous settlement. These historic communi-ties were distinctly Métis and had a distinct culture,traditions, language, way of life, collective conscious-ness and nationhood.

In addition, these historic communities were united bykinship and political historical events such as the Buf-falo Hunt, the Battle of Seven Oaks, the Sayer Trial, andthe events of 1869-70 at Red River and 1885 at Ba-toche. Historically, there was a fluidity of movement byMétis across our Historic Homeland during the earlyformation of the Métis Nation. This suggests that theMétis community was not bound geographically butrather expressed through economic, social, and politi-cal identities.

Contemporary Métis Communities Contemporary Métis Chartered Communities have a degree of autonomy within the governance structure ofthe Métis Nation. They are the grass-roots of the Nation.According to the MNBC Constitution “Communitiesshall be the basic unit of the Métis Government. No community (city, town, municipality or unincorpo-rated municipal unit) shall have more than one Commu-nity.” Every Citizen of MNBC is required to become amember of a Chartered Community. However, membersof a Chartered Community are not required to registerwith MNBC; this is a contributing factor to the differingnumbers between MNBC Citizenship and Census numbers.

For the Métis, the word community has several mean-ings. The Métis Community can be local in scope. For example, in R. v Powley, the Supreme Court ofCanada defined the appropriate Métis rights-bearinggroup as a Métis community: “A Métis community canbe defined as a group of Métis with a distinctive collec-tive identity, living together in the same geographicarea and sharing a common way of life.”

GovernanceThe governance structure of the Métis Nation can becompared to the governing structure of Canada. Métis National Council represents the Métis Nation na-tionally and internationally. This is the Métis equivalent

President, provincially elected Vice President, provin-cially elected Woman’s representative, provinciallyelected Youth representative and regionally elected Directors (7 in total).

Chartered Métis Communities represent Métis on alocal/regional level. This is the equivalent of a Munici-pal Government. Chartered Métis Communities are gov-erned by an elected Board. Métis CharteredCommunities in British Columbia represent contempo-rary Métis communities where at least 25 adult MétisCitizens reside. The existence of a Chartered Commu-nity does not require the assertion of an historic MétisCommunity, but rather reflects the contemporary real-ity of Métis mobility and residency. Chartered Commu-nities represent Métis within their geographicboundaries as opposed to historic and or kinship ties.

of the Federal Government. The Métis National Councilis governed by a National President and five Board ofGovernors (Presidents of the following Provincial MétisCouncils, Métis Nation British Columbia, Métis NationAlberta, Métis Nation Saskatchewan, Manitoba Métis Federation, Métis Nation Ontario.)

Provincial Métis Councils (such as Métis Nation BritishColumbia) represent Métis on a provincial level. This isthe Métis equivalent of Provincial Governments. MétisNation British Columbia is governed by a Provincial

“I became a member becauseI was the only person I knew thathad any interest in our culture.

If I don’t do what I do andwhatever I know will die with me.

Like the stories andred river cart building especially

the traditionsthat keep our traditions alive”

-Patrick Calihou



Métis Nation British Columbia Importance of Citizenship“We have to stand up and be counted. Lots of people still say ‘well I don’t need a card to know I’m Métis’, butthat’s not the point. It’s not for us it’s for the future generation, and if we don’t stand up and say we are, nobodywill know how many of us there are and what we want. So we’ll never get what we want. It’s a great idea to standup and be counted. If don’t stand up and be counted we won’t have a say in the government and if we don’t standup now our grandchildren will have to deal with it” –Jean Peerless Métis Elder

Métis Nation British Columbia Citizenship ApplicationAll Métis Nation Council Governing Members including Métis Nation British Columbia have adopted the Métis Na-tional Council’s Métis definition, which is now the citizenship definition specified in their respective Constitutionsand By-Laws; and all have put into place a process to implement that definition; however each Métis Registry hasits own specific requirements.

Basically, an applicant must apply to be included in the Registry; and must provide identification, such as government issued photo identification; a Long-Form Birth Certificate or Baptismal Record; and demonstrate they are a descendant of the historic Métis Nation.

To prove descent from the historic Métis Nation, applicants are requiredto furnish a genealogy showing their link to an historic Métis ancestor.Unlike the Indian Registry, which has been in operation for well over ahundred and twenty-five years, there exists no database listing all per-sons who were Métis in the past, so it is now necessary to reconstructMétis ancestry through genealogical research. While this no doubt makesregistration a more onerous process, it is important to note that production of a genealogy is a one-time event,

when the applicant is recognized as Métis they should never be re-quired to do it again. Moreover, their genealogy can, with written con-sent, be used to help their children, siblings and close relativesobtain registration as Métis.

In time, as more and more people register as Métis, the greater will bethe chance that Métis Registries will already have the applicants’ fam-ily tree information in their databases. It is also important to under-stand that, to meet the requirements of the MNC's Métis definition,they must trace their ancestry back to the "historic Métis Nation". For Métis residing in the Prairie Provinces or whose family comes fromthe Prairie Provinces, this means tracing their ancestry to a personwho received Métis scrip or Manitoba land grants or who is listed asMétis or Half-Breed in the 1901 Canadian Census, which was particu-larly thorough in identifying half-breeds. This can usually be accom-plished by tracing your ancestry back about a hundred years that is,four, five and perhaps six generations, depending on age.

For Métis whose ancestors did not receive scrip or who come fromareas of the Métis Homeland where scrip was never issued, other documentation, such as census and trading records often exist to identify a historic Métis ancestor. The Supreme Court in Powleystressed the importance of providing "objectively verifiable" proof of

descent from an historic Métis community. Métis Registries, as a consequence, do require applicants to furnishdocumentation, such as Long-Form Birth Certificates, marriage certificates or baptismal records, providing officialproof of inter-generational links for each generation to their historic Métis ancestor (their parent, grandparentand sometimes great-grandparent on the Métis line). This is often the most difficult part of the genealogy, butmost Métis Registries can assist you in obtaining these documents.

Mét

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To prove descent from thehistoric Métis Nation,

applicants are required tofurnish a genealogy

showing their link to anhistoric Métis ancestor



What are the Steps to applying for Métis Nation British Columbia Citizenship?

1. Provide a copy of a family information birth or bap-tismal certificate for the following individuals goingback to 1901. These documents contain an individual’sname, date, gender, parent’s names and birth place.i. Applicantii. Métis parentiii. Métis grandparentiv. Métis great grandparent

2. Complete the 5-generation pedigree chart

3. Provide a copy of one additional form ofvalid BC issued photo identification, such as:BC Identification, or Canadian passport.Applicants 18 yrs. of age and under can providea copy of their BC Care Card as identification.

4. Complete, sign, date & have witnessed the“Consent to Release” form.

5. Complete, sign and date “Indian RegistryScreening Consent” form.

Online Applicationhttp://www.mnbc.ca/contact/citizenship-application



Frequently Asked Questions

Is a Citizenship Card required to access programs and services?Programs and services provided by the Métis National Council governing members including the Métis NationBritish Columbia are available to all people who identify as Métis are not restricted to card-carrying citizens. Proofof Métis Citizenship and proof of permanent residency is required to vote in elections or at assemblies held byMétis Nation British Columbia. Citizenship cards are used to access certain government and third-party programs,such as Aboriginal procurement policies and Aboriginal post-secondary education scholarships and bursaries,since they require proof of Aboriginal (Métis, First Nations or Inuit) ancestry.

Is there an official national registry for Métis people in Canada?There is no official national registry for Métis people in Canada that is recognized by Métis National Council or theFederal government. Each of the five governing members of the Métis National Council which include Métis NationBritish Columbia, Métis Nation Alberta, Métis Nation Saskatchewan, Manitoba Métis Federation and Métis NationOntario manages their own provincial Métis identification registry.

How is Métis identity and Citizenship established in Métis Nation British Columbia central registry?Métis identity is established be verifying Métis ancestry; this is done by confirming the applicants connection tothe Historic Métis Nation Homeland and the founders of the first Métis Nation. With mandatory genealogical sup-porting documentation the Central Registry is able to determine this.

Is Métis ancestry based on blood quantum?Métis ancestry is based on an individual’s connection to the Historic Métis Nation Homeland and the founders ofthe first Métis Nation.

What happens if you are found not to be a Metis Citizen but have Aboriginal ancestry?This opens up an opportunity to reconnect with your ancestry. If is identified in your search there is an opportunity to learn more about your own distinct culture. If a search identifies a Nation such as the Squamish or Haida Nation as your ancestry there is an opportunity to connect as a non-status member with the appropriate Nation to learn more about your ancestors and community.

Is it possible to have both a Registered Indian Status card and a Métis Citizenship Card?The Métis National Council Métis definition explicitly states that Métis are distinct from other Aboriginal people for nationhood and cultural purposes. You cannot belong to both the Métis Nation and a First Nation at the same time. Métis Registries will normally require you to consent to a search in the Indian Registry to ensure you are not already a status or Treaty Indian under the Indian Act.

Citizenship cards are used to access certain

government andthird-party programs,

such as Aboriginalprocurement policies

and Aboriginalpost-secondary education

scholarships and bursaries



Why is it critical for the Métis to register and become a Citizen of the Métis Nation?The Director of the Registry often has the opportunity to speak directly with potential applicants. When this op-

portunity arises, the Director shares the following critical reasons for all self-identified Métis in British Columbia

to apply for their Citizenship.

■ Ongoing preservation/documentation of Métis family history.■ Continuity from historical to contemporary – every year, decade and/or generation that goes by takes contemporary Métis one step closer to historical Métis.■ Without registering and documenting these family histories they will eventually be lost and fade away. Future generations will not be able to look back, with continuity, on the history of their Métis ancestors/ancestry.■ Not all historical Métis family history is well documented – everyday provides an opportunity to fill in gaps etc. This is critical to continuity.■ Significant opportunity for contemporary Métis to connect with their heritage, culture, language, dance etc.■ Critical for Métis that were adopted into non-Métis families and want to connect, even in terms of genealogical purposes only, with their ancestry.

■ Critical for Métis children in care to stay connected at the very least with their heritage and culture.■ Right to participate in governance – an MNBC Citizenship card is required to be a political representative for provincial and regional positions as well as Youth, Women, and Veterans.■ MNBC Citizenship cards are recognized and accepted by the government as secondary identification for voting in the Federal Election.■ Numerous scholarships and bursaries only accept MNBC Citizenship cards as confirmation of Métis identity.■ Re-enforces the strength of the Métis Nation in BC and Canada - MNBC is the official Métis Identification Registry in BC and is recognized as such and recognized by Métis National Council and provincial and federal governments.■ This will play a critical role in the post-Daniels era for Métis in BC.

Darrell Fox, brother of Terry Fox,holds his Métis Nation cardin Chilliwack, B.C., in 2017



Métis Nation British Columbia relationship with Canadian GovernmentIn 2016, the Provincial Government of British Columbia and Métis Nation British Columbia signed the Métis Nation

Relationship Accord II (MNRA). The renewed MNRA focuses on enhancing supports for Métis people in a number

of socio-economic areas including M tis identification and Children and Family. The MNRA signals the Province’s

commitment to change for Métis people and establishes an important government to government relationship

between the Province of British Columbia and Métis Nation British Columbia.

Métis Nation Relationship Accord II The Métis have faced a disproportionate amount of challenges when it comes to social, economic, health,

employment and education indicators.

As mentioned above the Métis Nation British Columbia and the

Province of British Columbia re-signed the Métis Nation Relation-

ship Accord II to signify a renewal of the positive working rela-

tionship between the governments for Métis in British

Columbia.

This accord set out the objectives to address health, housing,

education, economic opportunities, Métis identification and

data collection as well as any opportunities for engaging in a

tripartite relationship with the federal government.

THE RENEWAL ACCORD COMMITS TO THEADDITIONAL AREAS IN THE BETTERMENTOF MÉTIS PEOPLE IN BRITISH COLUMBIA:

■ Children and families■ Information sharing■ Justice■ Wildlife stewardship



Statement From The NationPresident Morin-Dal Col said, “This Accord shows a strong and renewed commitment by the Government of

British Columbia to work closely with MNBC in a large number of important areas to help ensure we can

continue to make a difference for the nearly 70,000 Métis people in this province. We are very appreciative

of the working relationship that we have had with Minister Rustad for the past four years, and now with the

renewed commitment through the Accord we look forward to continuing work with Minister Rustad and

Marc Dalton, the recently appointed Parliamentary Secretary for Métis Relations.”

“It is a good day for all Métis people in British Columbia, especially with thesigning of the Accord taking place on the day that the Provincial Governmenthas proclaimed it “Louis Riel Day” and on a day that the Métis flag is flying infront of the BC Legislature” -President Morin-Dal Col

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British Columbia acknowledges the importance of Louis Riel as one of the foremosthistorical Métis leaders by proclaiming November 16th as Louis Riel Day. The Métis flag was raised at the B.C. Parliament Buildings in Victoria to demonstratethe commitment to work together for the betterment of Métis people throughoutBritish Columbia.

Raising theMétis flag in

Victoria onLouis Riel Day

Documents

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