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Métis Resource Booklet for Social Workers
Métis History
Métis Culture:
Métis is a French word that means mixed or mixture. In Canada, it means persons of
mixed Aboriginal and European heritage who identify themselves at Métis. The Métis
are one of three distinct Aboriginal peoples of Canada, as recognized by the 1982
Constitution. Fiercely independent, the Métis played an important role in the
development of western Canada, but this historical role has never been acknowledged
nor have their inherent rights to land and self-government been respected by the
Canadian Governments.
The Métis people were born from the marriages of Cree, Ojibwa and Salteaux women
and French and Scottish fur traders, beginning in the mid 1600s. As Western Canada
grew and was explored, Scandinavian, Irish and English fathers added to the mix.
The Métis developed their own political legal culture which was based off of strong
democratic traditions. By the 1800’s, they challenged the Hudson Bay Company’s
monopoly in the fur trade and began developing a national consciousness.
The Métis were the majority of the population at the Red River Colony, an area along
the Assiniboine River in Manitoba and Montana. This area is considered the Traditional
Homeland of the Métis people.
The Métis lived neither a quiet nor sedate lifestyle and celebration was an important part
of the culture. Horse racing, horse-trotting, and winter sleigh racing was enjoyed as
sporting activities. As a matter of Métis pride, it was also very important to have the
horses outfitted with flashy beadwork and colourful saddlecloths.
Below is information on various Métis cultural symbols, events, and people which are
important in the Métis culture and community.
The Flag:
The flag was first used by Métis resistance fighters prior to the Battle of Seven Oaks in
1816. It is the oldest Canadian patriotic flag indigenous to Canada. The Métis flag
predates Canada’s Maple Leaf flag by approximately 150 years! The flag is an infinity
symbol on either a red or blue background. The infinity symbol represents the coming
together of two distinct and vibrant cultures, those of European and Indigenous North
America, to produce a distinctly new culture, the Métis. The flag symbolizes the creation
of a new society with roots in both Aboriginal and European cultures and traditions. The
sky blue background of the flag emphasizes the infinity symbol and suggests that the
Métis people will exist forever. Historical interpretation claims that the red background
represents the colors of the Hudson’s Bay Company (Anglo-Métis) while the blue
background represents the Northwest Company (French-Métis). The red flag was also
used as the Métis Hunting Flag.
The Sash:
Taking its name from the Quebec town where it was produced, L’Assomption sash was
functional while being colourful and identifiable as Métis clothing. The sash itself served
as a temporary tumpline (a strap attached at both ends to a sack, backpack, or other
luggage and used to carry the object by placing the strap over the top of the head) key
holder, first aid kit, washcloth, towel, and as an emergency bridle and saddle blanket. Its
fringed ends could become a sewing kit when the Métis were on a buffalo hunt.
In the west, the name, “L’Assomption sash” gave way to today’s term, “the Métis sash”.
The sash was extremely important among the mixed blood voyageurs and those who
settled in the Red River area. Today, the Métis sash continues to be an integral part of
Métis cultural celebrations.
The Meaning of the Sash Colours:
Red: Is for the blood that was shed through years of fighting for our rights
Blue: Is for the depth of our spirits
Green: Is for the fertility of a great nation
White: Is for our connection to the earth and our creator
Yellow: Is for the prospect of prosperity
Black: Is for the dark period of the suppression and dispossession of Métis land
The Red River Cart:
One of the best known symbols of Métis culture is the Red River Cart which was used
for carrying belongings and/or meat and hides back from the Buffalo hunts. The carts
were similar to those used in the Scottish highlands and the French areas of Quebec.
They were made entirely from wood with a light box frame and two large wheels. The
carts were light, strong and easy to repair. The screeching sound this cart made could
be heard for miles. Grease was not used as it would pick up mud and pebbles that
would clog the hubs- when this happened the cart was forced to stop.
Carts were usually pulled by oxen, but when speed was necessary horses were used
instead. The wheels on these carts were cone shaped out from the hub so that the
wheels would not sink too deeply when travelling over soft ground with a heavy load.
When the Métis wanted to cross water, they would simply remove the wheels, creating
a raft to cross the rivers with ease without needing to unload the entire cart.
Scrip:
Scrip was designed to extinguish Métis Aboriginal title, much as treaties did for the First
Nations. However, the Métis were dealt with on an individual basis, as opposed to the
collective extinguishment of title that the First Nations Treaty process used. Scrip
Commissioners travelled to Métis communities and held sittings at various locations
where Métis gathered to fill out applications for their entitlement.
Scrip was implemented over several decades in three phases: In Manitoba in the
1870s, in the Northwest in the 1880s and in conjunction with treaties 8 & 10 in the
Northern part of the Province. Scrip remained the only means of extinguishing Métis title
in Canada until the 1920s.
Scrip was created to extinguish the Aboriginal title of the Métis to the land by awarding
them a certificate redeemable for land or money (the choice was the applicants) of
either 160 or 240 acres or dollars, depending on the applicants age and status.
Scrip was a failure for the Métis people. There was often fraud and speculation involved
in Scrip dealings, and the government refused to protect Scrip lands from these illegal
activities. Many Métis lost their Scrip to speculators for a fraction of their value.
Information regarding Scrip was unclear to the applicants and many Métis did not
understand its real value. The Métis often had to sell Scrip due to poverty and the
difficulties in locating land. The Métis lifestyle, which had been highly nomadic, was not
always compatible with agricultural, sedentary life.
Jigging and Fiddle Music:
Music played an important role in the lifestyle of the Métis people. There were many
community events that involved music and dancing. The fiddle was the most common
instrument used by the Métis. Other instruments included the concertina, harmonica,
hand drum, mouth harp, and other finger instruments. The traditional music of the Métis
was up-tempo and lively- which made it perfect for dancing. Extra and irregular beats
were added to give bounce to the music, making the dance a lot faster. The Métis
dances were a blend of European (French, Scottish, Irish) and First Nations influences.
The traditional dance of the Métis people was and is the Red River Jig. In a jig, the
faster the fiddle music, the faster the dancers feet had to move (dancers always
followed the fiddle music). The rhythm was kept by toe tapping or laying the spoons.
Videos of Métis Jigging and Fiddle Music:
https://www.youtube.com/watch?v=v5DtBNUeIFY
https://www.youtube.com/watch?v=U_-wHg1KB6Q
https://www.youtube.com/watch?v=jgSkVgfrOXw
https://www.youtube.com/watch?v=wAkN06vxQrg
https://www.youtube.com/watch?v=wonrw4Bn21I
Beading:
The Métis were famous for their floral beadwork, and were often called the “Flower
Beadwork People” and Métis men were called the Peacocks of the Praries. The
symmetric floral beadwork, often set against a black or dark blue background, was
inspired by European floral designs. The origin of Métis beadwork designs came from
experimentation and merging of various art traditions that influenced Métis style. The
use of floral designs, which the Métis were so well known for originated from contact
with the Roman Catholic missions. Métis-style coats made from hide and decorated with
porcupine quills became popular with Europeans. Métis women produced many of their
crafts for commercial purposes.
The application of beadwork went was not only used for people. Doll clothing was made
with the same patterns and artistry as people’s clothes. The Métis also made decorated
blankets and jackets for their dogs who worked pulling sleds or carrying goods on their
backs, as well as blankets and saddles for their horses.
Louis Riel:
Born in 1844, Louis Riel was the eldest son of a prominent St.
Boniface Métis family. At 14, he was sent to Montreal to train for priesthood. By 1868, he had
left school and was back in St. Boniface supporting his recently widowed mother and siblings.
Riel found the Red River Métis distressed by Canada’s plans to annex Hudson’s Bay
Company lands. They feared losing traditional lands and livelihoods. An 1869 land
survey by the Government of Canada stirred Riel into action. He formed a militia, turned
back surveyors, took possession of Upper Fort Garry and began the Red River
Resistance.
During the winter of 1869-1870, Riel, just 25 years old, formed a provisional government
and presented Canada with a Bill of Rights that, on May 12, became the Manitoba Act,
1870. Riel’s provisional government approved it on June 24 and the act came into effect
on July 15.
Unfortunately, while his provisional government negotiated with Canada during the
winter of 1870, Riel allowed an agitator to be tried and executed for insubordination.
Vilified in eastern Canada for the execution, Riel feared lynching by the approaching
Wolseley expedition and fled to the U.S. in August 1870.
In following years, Riel was elected to the Canadian Parliament and denied his seat on
three occasions. In 1874, he was convicted of murder and sentenced to death for the
1870 execution. Within months, Riel received amnesty on the condition that he remain
in exile for five years.
In 1884, Riel was raising a family and living in Montana as an American. Asked to
negotiate for Saskatchewan Métis as he had done at Red River, Riel saw opportunity to
create a Métis homeland, but Canada sent soldiers instead of negotiators. Métis
resistance was defeated in the North-West Rebellion at Batoche in May 1885. Found
guilty of high treason and hanged in Regina, Riel’s life ended November 16, 1885.
Today, Louis Riel is widely regarded as the Father of Manitoba.
Gabriel Dumont:
Gabriel Dumont is best known as the man who led the small
Métis military forces during the Northwest Resistance of 1885. He was born in the Red
River area in 1837, the son of Isidore Dumont, a Métis hunter, and Louise Laframboise.
Although unable to read or write, Dumont could speak six languages and was highly
adept at the essential skills of the plains: horseback riding and marksmanship. These
abilities made Dumont a natural leader in the large annual Buffalo hunts that were an
important part of Métis culture. At the age of fourteen Dumont received his initiation in
plains warfare when he took part in a Métis skirmish with a large group of Sioux at the
Grand Coteau of the Missouri River.
By the 1860s, Dumont was the leader of a group of hunters living in the Fort Carlton
area. In 1872, he took advantage of the growing traffic on the Carlton trail and opened a
ferry across the South Saskatchewan River and a small store upstream from Batoche.
In 1873, his position as a leader was formalized when he was elected as president of
the short-lived local government created by the Métis living on the south branch of the
Saskatchewan.
His leadership role in the South Branch community continued. In 1877 and 1878,
Dumont chaired meetings which drew up petitions to the federal government asking for
representation on the Territorial Council, farming assistance, schools, land grants, and
title to already occupied lands. Dumont was also a member of the delegation which
convinced Louis Riel to return to Canada and plead the Métis case to the federal
government.
When a provisional government was declared in 1885, Dumont was named "adjutant
general of the Métis people." He proved himself an able commander and his tiny army
experienced some success against government forces at Duck Lake and Fish Creek.
The Canadian militia, however, proved too large and too well equipped for Dumont's
army, which collapsed on 12 May 1885 after a four day battle near Batoche.
Dumont avoided capture by escaping to the United States where, in 1886, he accepted
an offer to demonstrate his marksmanship by performing in Buffalo Bill Cody's Wild
West Show. After visits to Quebec (where he dictated his memoires in 1889) Dumont
returned to his old homestead near Batoche. He lived there quietly until his death in
1906.
Red River Rebellion:
The 1869–70 uprising in the Red River Colony was sparked by the transfer of the vast territory
of Rupert's Land to the new nation of Canada. The colony of farmers and hunters, many of them
Métis, occupied a corner of Rupert's Land and feared for their culture and land rights under
Canadian control. The Métis mounted a rebellion and declared a provisional government to
negotiate terms for entering Confederation. The uprising led to the creation of the province of
Manitoba, and the emergence of Métis leader Louis Riel — a hero to his people and many in
Quebec, but an outlaw in the eyes of the Canadian government.
Métis concerns were exacerbated by Canadian attempts to re-survey the settlement's
river-lot farms — typically long, narrow lots fronting the local rivers, which had been laid
out according to the seigneurial system of New France, in contrast to the square lots
preferred by the English. Many Métis did not have clear title to their land, and although
Ottawa intended to respect Métis occupancy rights, no assurances were given by the
government that this would be the case. The Métis therefore feared the loss of their
farms. The appointment of William McDougall— a well known Canadian expansionist —
as the territory's first lieutenant-governor also fuelled tensions and Métis fears of English
Canadian domination.
In early November 1869, Louis Riel emerged as Métis spokesman, and the leader of a
group of Red River militants who prevented McDougall, and the incoming Canadian
land-survey party, from entering the colony. Riel gathered support from among both the
francophone and anglophone Métis communities, aware that his people must work with
the more reticent, less organized anglophones to satisfy their grievances.
While local HBC officials remained neutral, Métis opposition caused the Canadian
government to refuse to assume control of the territory on 1 December 1869, as had
been agreed. This encouraged the rebels who had seized Upper Fort Garry — the main
HBC trading post at the forks of the Red and Assiniboine — and who planned to hold it
until the Canadian government agreed to negotiate.
Representatives of the rebel colonists were summoned to an elected convention, which
in December proclaimed a provisional government, soon headed by Riel. In January
Riel gained the support of most of the anglophone community in a second convention,
which agreed to form a representative provisional government to discuss terms of entry
into Confederation.
Armed conflict persisted over the winter, but Riel seemed in control until he made the
colossal blunder of permitting the court-martialling and execution of a prisoner, Thomas
Scott, one of a group of English-speaking Ontario settlers who opposed the rebel
government. Amid the turmoil, Scott and some fellow Ontarians had been captured and
imprisoned at Upper Fort Garry.
Scott's subsequent death by firing squad, despite outside pleas to Riel not to carry out
the execution, inflamed passions among Protestants in Ontario. Although the Canadian
authorities were still willing to negotiate with Riel, they refused to grant an unconditional
amnesty to him and the other rebel leaders.
The provisional government organized the territory of Assiniboia in March 1870 and
enacted a law code in April. Although the Canadian government recognized the "rights"
of the people of Red River in negotiations that took place in Ottawa that spring, the
victory was limited. On 12 May, a new, postage-sized province called Manitoba was
created by the MANITOBA ACT, its territory severely limited in contrast to the vast
North West, which would soon be acquired by the Canadian government. Even within
Manitoba, public lands were controlled by the federal government. Métis land titles were
guaranteed and 607,000 hectares were reserved for the children of Métis families, but
these arrangements were mismanaged by subsequent federal governments.
The Métis nation did not flourish after 1870 in Manitoba. And Ottawa granted no
amnesty for Louis Riel and his lieutenants, who fled into exile just before the arrival of a
column of British and Canadian troops in August 1870.
Although the insurrection had ostensibly won its major objectives — a distinct province
with land and cultural rights guaranteed — the victory was hollow. The Métis soon found
themselves so disadvantaged in Manitoba that they moved farther west, where they
would again attempt — more violently and tragically this time — to assert their
nationality under Riel in the North-West Rebellion of 1885.
The 1885 Northwest Resistance:
After the Red River Rebellion, the Métis moved from Manitoba to the northwest where
they could continue their way of life, hunting buffalo and establishing their traditional
long narrow farms. These were centred around the Saskatchewan River. For fifteen
years the Métis, native people and a few white settlers lived peacefully together in the
area.
In the 1880s problems began to emerge. The Métis found that their narrow strips of land
were being disregarded by government surveyors, mapping out grid patterns in advance
of railway expansion and land development. The native people were suffering from
diseases brought by the white settlers, like smallpox, for which they had no immunity.
And the dwindling buffalo herds were depriving them of their main source of food. The
white settlers were also contending with high costs and a weak market for their farm
products during a period of world recession. They began to make more demands on the
government in Ottawa, both for assistance and for political reforms.
By 1884 Métis frustration caused them to send a delegation, led by Gabriel Dumont of
Batoche, to Montana where the exiled Louis Riel was teaching school. He took up the
challenge of the Métis and returned to the northwest to lead them in their struggle
against the Canadian government.
He thought he could use much the same strategy as he had in 1870 in the Red River
Rebellion. He set up a provisional government with himself as president and Dumont as
second-in-command (a descendant of Dumont became the first Métis lieutenantgovernor in 1993, appointed by the government of Manitoba).
Things had changed, though. There was now a large police force in the area - the
North-West Mounted Police (NWMP) - and a railway linking it to central Canada. In fact,
when Macdonald sent troop reinforcements by rail (it took only five days from Ottawa) to
help quell the rebellion, he was quick to point out how this crisis proved the necessity of
having the railway. With these tools, the government did not feel pressed into having to
negotiate, as it had 15 years earlier. In March 1885, armed rebellion broke out around
Duck Lake. Indian raids at Battleford and Frog Lake were more in pursuit of food than
as part of Riel's offensives, but they were considered by the government to be part of
the rebellion. The final battle was fought at Métis headquarters in Batoche where the
Métis and native forces were decisively defeated. Dumont fled to the United States. Riel
surrendered two days later. He was tried and convicted of treason, but his execution of
Ontario-born Protestant Thomas Scott in 1870 probably had more to do with his
conviction. This was revenge for the Anglo-Protestants. Riel's execution left its own
bitter legacy.
The Battle of Duck Lake (March 26, 1885)
The Battle of Duck Lake (March 26, 1885) was the opening battle of the 1885
Resistance. The battle itself happened by accident. On March 25, 1885, Gabriel
Dumont asked Louis Riel to let him take thirty men to gather supplies from the stores of
those merchants who opposed the Métis’ resistance against the federal government.
They rode to Hillyard Mitchell’s store and appropriated its contents. Riel then told
Mitchell to keep track of everything that the Métis took.
North-West Mounted Police Superintendent Leif Crozier was warned that the Métis
were likely going to occupy Duck Lake. However, he was unaware that this had already
occurred. He sent fifteen mounted police and seven Prince Albert volunteers under the
leadership of Sergeant Stewart and Thomas McKay with a number of sleighs to get
provisions from Mitchell’s store.
Gabriel Dumont, along with thirty Métis (and some First Nations warriors) intercepted
the police. Dumont knocked a policeman over with the barrel of his gun, and had a
shouting match with Thomas McKay. Sergeant Stewart decided to retreat to Fort
Carlton because they were outnumbered.
The Métis returned to Duck Lake, but barely had time to feed the horses when the
police returned. Crozier decided to attack the Métis with fifty-six Mounted Police and
forty-three Prince Albert volunteers, who possessed no battle experience, rather than
wait for reinforcements. Crozier also had a 7-pound (3.175 kilogram) cannon at his
disposal.
News of the first encounter between the Métis and the police and the Prince Albert
Volunteers reached Batoche and St. Laurent. At this point, the Métis received
reinforcements. The Métis had approximately three hundred men, which included some
Cree from two nearby reserves. Many of the Métis present possessed no battle
experience.
On the early morning of March 26, Gabriel Dumont took twenty-five men to set up an
ambush. He chose a spot 3.5 kilometres from Duck Lake where there was a low
elevation overlooking the road, plenty of low bushes, a gully, and a log house, which
was immediately occupied by a few men. Some of Crozier’s scouts were English Métis
who were familiar with prairie warfare and detected Dumont’s plan. Crozier ordered his
men to halt, prepared a mounted barricade and armed his cannon. The Métis formed a
semi-circle to attack the police on both flanks. At this time, Louis Riel led a force of
Métis reinforcements.
Isidore Dumont and Assiyiwin, an elderly half-blind First Nations headman, moved
towards Crozier’s men waving a white blanket. Joseph McKay, an English Métis
interpreter, moved to meet them, with Crozier following behind. Assiwiyin, who was
unarmed, began to speak Cree to McKay. Assiwiyin reached for one of McKay’s guns
and McKay fired, killing the old man. Crozier ordered his men to fire and Isidore Dumont
was also killed. Only Crozier’s account indicates that the Métis fired the battle’s first
shots.
McKay and Crozier barely made it back to the rest of their men before the Métis started
firing from all sides. Crozier’s cannon was disabled early in the fighting because the
gunner put the shot in before the powder when he loaded it. This part of the battle
lasted only a half hour.
The police retreated into a clearing where the Métis ambushed them. At this point,
Gabriel Dumont was grazed in the head by a bullet and fell from his horse and was
unable to get up. However, he continued to motivate his men. He gave his rifle and his
cartridges to Baptiste Vandal, while Joseph Delorme stayed by his side. During the
height of battle, Louis Riel rode a horse and held out a crucifix. Auguste Laframboise
died beside him. The police began to flee. Gabriel Dumont’s brother Eduoard wanted to
pursue them, Louis Riel ordered the bloodshed to stop.
The Métis lost five men including Isidore Dumont and Assiwiyin. The other men who
died were Jean-Baptiste Montour, Joseph Montour, and Auguste Laframboise. The
Métis also had three men wounded, including Gabriel Dumont.
The police and volunteers lost ten men and had thirteen wounded, two of which were
fatal. The North-West Mounted Police who died were Constables G.P. Arnold, G.K.
Garrett, and T.J. Gibson. The Prince Albert Volunteers who died were Captain John
Morton, Corporal William Napier, and Privates Joseph Anderson, James Bakie,
Alexander Fisher, Robert Middleton, S.C. Elliott, Daniel Mckenzie, and Daniel McPhail.
The Battle of Fish Creek (April 23, 1885)
The Battle at Fish Creek was General Middleton’s first encounter with the Métis. On
April 23, 1885, he moved his newly divided forces from Clarke’s Crossing, which was
only a few days march away from Batoche. That night Gabriel Dumont’s scouts told him
that the Canadian troops were camped at the McIntosh Farm, which was about ten
kilometres south of Fish Creek. After hearing this, Dumont sent couriers to
Pitikwahanapiwiyin (Poundmaker) and Mistahimaskwa (Big Bear) to ask for military
assistance. The two chiefs rebuffed Dumont’s overture because they felt that the Crees’
best interests were to remain neutral.
To counter the marching Canadian troops, Dumont at first proposed a night attack in
which Middleton’s sentries would be quietly stabbed and a prairie fire started. Dumont
then suggested that two hundred Métis horsemen would then sweep into the camp to
attack the inexperienced Canadian soldiers. However, Dumont’s scouts saw some of
Major Boulton’s men securing forage for their horses. Thinking that the scouts were on
patrol, Dumont called off the attack. The Métis then decided to ambush Middleton’s
forces during the day at Tourond’s Coulée, which was a ravine that twisted from
Tourond’s farm towards the South Saskatchewan River, and down to where Fish Creek
ran into the river. It was the perfect place for an ambush because marksmen could be
placed in the creek bed and on its slopes. The Métis could also monitor the road down
to the ravine. They were also well camouflaged: the low thick woods at the start of the
bridge would have prevented the soldiers from seeing the Métis.
Late on the evening of April 23, Louis Riel and Gabriel Dumont set out for Fish Creek.
Gabriel’s brother Eduoard Dumont was left to guard Batoche. Late that evening, Noël
Champagne and Moïse Carrière warned Riel and Dumont that the North-West Mounted
Police were about to attack Batoche by surprise via the Qu’Appelle Road. Upon hearing
this intelligence, Louis Riel decided to leave with fifty men to reinforce Batoche. The
remaining Métis force at Fish Creek would be less than a fifth of the size of the
Canadian Army.
On April 24, Gabriel Dumont rode south with his men at 4:00 a.m. He ordered them not
to use the road through Tourond’s Coulée. He then borrowed Ignace Poitras’ fast horse
and, with Napoléon Nault, rode to reconnoiter (gain intelligence about) Middleton’s
camp. At 7:00 a.m., Gilbert Bréland warned that eight hundred soldiers were advancing.
Dumont then placed a hundred and thirty men in a hollow on the left bank of Fish Creek,
hid horses in the woods, and then went with twenty men farther down the creek’s
pathway. He ordered his men not to attack until all of Middleton’s troops were in the
coulee; then the trapped soldiers could be shot at like bison.
At Fish Creek, the Métis had many superb marksmen such as Philippe Gariépy, James
Short, and Gilbert Bréland, but they also had many inexperienced youth. Some Dakota
fought with the Métis as well. Middleton’s English-Métis scouts said that the Métis were
well armed with repeating rifles, but many only had shot guns or muskets. The Métis
only had three or four Winchesters.
On the morning of April 24, 1885, the Métis’ positions were discovered. This occurred
when Middleton’s English Métis scouts saw tracks on the trail, made by a young Métis
who had disobeyed Gabriel Dumont’s order of stay off the road. Major Boulton sent
scouts to explore the ravine. One rode near Gabriel Dumont. Dumont then rose up and
ran after him. Someone fired at the scout, while some of Dumont’s men shouted that the
Métis had just encountered Middleton’s advance guard of forty men. Dumont then shot
the scout and jumped back into the coulée to rejoin his men.
The fighting started at 9:00 a.m. Some of Gabriel Dumont’s men fled the battle.
However, Dumont decided to set an example by shooting at all available targets. When
the soldiers started firing directly at him, he galloped back, with Napoléon Nault, to a
position higher up the ravine, where the rest of the Métis forces were located. At this
point, Dumont stopped fifteen of his men from deserting. However, only forty-seven of
the a hundred and thirty men with whom he started with remained. He also had fifteen
horsemen, which meant that he was left with approximately sixty men to fight four
hundred soldiers. Dumont, who was still in pain from his wound at Duck Lake, inspired
the remaining Métis to fight on.
The Métis kept the Canadian Army from advancing all day. As the battle raged, the
Métis sang Pierre Falcon’s songs to keep up their courage. When they were down to
only seven cartridges of bullets, Dumont set fire to the prairie grass, sending thick
clouds of smoke towards Middleton’s troops. When the wind shifted he then returned to
his fifteen horsemen after trying to get back to the rest of his main force in the rifle pits.
He returned to find that the Dakota had retired from the fighting.
At this point, only seven men remained with Gabriel Dumont, but then reinforcements
came. Edouard Dumont, along with Yellow Mud Blanket, Ambroise Champagne, and
eighty horsemen reinforced the Métis’ beleaguered position. Marguerite Caron, wife and
mother of some of the participants, compelled Louis Riel to send in the reenforcements. Edouard Dumont led a cavalry charge that forced the Canadians back.
This action led to General Middleton’s decision to withdraw, which would ensure that the
battle would end as a draw.
On the Canadian side, ten men were killed and forty-five were wounded, while the Métis
suffered the loss of four men, one being Gabriel Dumont’s nephew, Pierre Parenteau.
Three Métis were wounded, one mortally. They also lost fifty-five horses in the battle.
The Métis picked up thirty-two Canadian carbines, and at first light, rode back to
Batoche to prepare for another battle.
The Battle of Batoche (May 9-12, 1885)
The Battle of Batoche, which occurred from May 9 to May 12, 1885, was a cataclysmic
event. After the previous battles of Duck Lake (March 26) and Fish Creek (April 25), the
Métis decided to make their stand against General Middleton’s forces at the village of
Batoche. They dug a series of defensive rifle pits or trenches around Batoche’s
perimeter. Therefore, the battle itself was a siege. It was also a battle of attrition, which
only ended after the Métis became exhausted from fighting and ran out of ammunition.
General Middleton was determined to break the Métis resistance at Batoche and end
the 1885 Resistance. He used a combination of defensive and offensive tactics to
achieve this end.
On May 9, the actual battle itself began with the arrival of the steamer Northcote.
General Middleton had planned for the North-West Field Force and the Northcote to
arrive at the same time; however, the ship arrived ahead of schedule. The Métis were
waiting for it and incapacitated it by lowering a ferry cable, which knocked down its
smokestacks.
With the Northcote disabled, the Métis formed two scout detachments. Ambroise
Champagne led one, patrolling the east side of the river, while Patrice Fleury led the
other on the west side. The Métis scouts were organized as they would be during a
bison hunt: there were nine or ten captains with ten men under them, with each
reporting to Gabriel Dumont, the Métis military leader. On the first day of fighting, the
Métis were outnumbered four to one.
General Middleton reached Batoche at about 9:00 a.m. The Métis started firing from the
first two houses of the eastern branch of the Humboldt Trail, which was about 400 yards
(357 metres) from the church and the rectory. The Gatling gun, which was on loan from
the American Army, fired on the first house and a gun from “A” battery shelled the
second house, causing the Métis to scatter. Both houses burned to the ground. The
Gatling gun also fired on the rectory. One of the bullets went through the wall and hit
Father Moulin in the leg.
After 9:45 a.m., the firefight continued between the Métis and Middleton’s men. The
North-West Field Force made it to Mission Ridge on the first day of battle, but they did
not regain that ground until May 12. Middleton decided to pull back his best soldiers, the
grenadiers, from the firefight. He used the Gatling gun to hold off the Métis fire, which
emanated from their rifle pits. No one was killed during this first attack. The Field Force
unsuccessfully tried to break through the Métis line.
On the Métis side, Elie Dumont and others tried to encircle the Field Force to capture
the Gatling gun, but were unsuccessful. They tried a second time, only to ignite a prairie
fire. The fire almost cut off Middleton’s supply line, before burning out.
On May 9, the fighting ended at around 3:00 p.m. Middleton had a zareba built during
the afternoon. A zareba is a defensive enclosure that is meant to protect supplies and
combatants from enemy fire. Middleton used it to protect his men at night, while using it
as a daily base of operations. The zareba was built on Jean Caron Senior’s property, on
the highest open ground possible, which prevented any possible surprise attack from
the Métis. At 6:30 p.m., the Métis advanced again, while the Field Force moved back to
the zareba. The Métis and First Nations fired shots into the zareba every ten minutes for
the entire night.
During the morning of May 10, the soldiers were ordered to dig rifle pits between the
zareba and the cemetery. At 5:00 a.m. Middleton’s troops hoped to demoralize the
Métis by firing heavily at them from all positions. In the afternoon, Middleton ordered his
men to dig their pits even deeper. His goal was to prevent the Métis from using the
same tactics on the zareba as they did the night before. The troops withdrew at 6:00
p.m. under heavy fire, having been kept from the ground that they had previously
gained a day earlier against the Métis.
On May 11, Middleton left at 10:00 a.m. and rode north of the zareba to “Jolie Prairie”.
The Métis fired on him and his men from their rifle pits. Middleton ordered the Gatling
gun to be fired to stop the Métis from shooting. Before going back to the zareba, they
burned down log houses that the Métis could have used for shelter.
Those Métis who were positioned by the cemetery moved north to meet Middleton at
“Jolie Prairie”. This allowed the Field Force to advance farther. The Métis did not fire at
Middleton’s camp that night. At this point, Middleton was informed that the Métis were
running out of ammunition. He therefore decided to try to win the battle the following
day.
To end the battle, Middleton used diversionary tactics. Middleton hoped to divert the
Métis’ attention northwards, and then have Colonel Van Straubenzie’s brigade proceed
to the cemetery. Once Van Straubenzie could hear that Middleton’s men were fighting,
he was supposed to attack the village. Since the wind was too strong, Van Staubenzie
never heard Middleton’s attack. Therefore, his force did not proceed, which angered
Middleton. At this time, only 50-60 Métis were still fighting from their original force of
250-300. They only had 40 rifles, with the rest using double-barrelled shotguns. Some
Métis were using nails and spent bullets for ammunition.
Early that afternoon, the Field Force broke through the Métis’ frontline rifle pits. The
Métis valiantly fought against their advance, but succumbed to the onslaught. The
Canadian soldiers bayoneted some Métis. About 25 soldiers that were being held
captive by the Métis were then released. At this point, with the conclusion of the fighting,
the Métis women, children and Elders emerged their hiding places. They had dug caves
along the riverbank, using trees, brush and earth for covering. They hid in these caves –
which varied from 10 (3.045 metres) to 20 (6.1 metres) feet in length, to 5 (1.524
metres) to 6 (1.8 metres) in width to 4 (1.22 metres) to 5 feet in depth – for the entire
battle.
At dusk on May 12, Middleton had another zareba built. This one was positioned
northeast of Xavier Letendre dit Batoche’s house, as a precautionary measure against
any additional fighting. However, no more fighting occurred at Batoche. The Métis
aspect of the 1885 Resistance had concluded.
Prosecuting the Métis
The rebellion had not been a concerted effort by all groups in the North-West. Even
most Métis communities stayed out of the fighting. The people of the South Branch
communities of the Saskatchewan River valley, centered at Batoche, had been the
principal combatants. The Plains Cree of Big Bear's band had participated, but the
neighbouring Woods Cree had not. Some Cree from the Batoche area fought with the
Métis, as did Dakota warriors from a reserve from south of present-day Saskatoon. The
Blackfoot had remained neutral, the Blood refusing to abandon their traditional
animosity towards the Cree. Meanwhile, almost every settler had rallied to the
government cause, despite the fact that their vocal anti-government agitation before the
shooting started had helped to create the environment that made the rebellion possible.
As the government soldiers left the West, Louis Riel's trial for high treason began at
Regina. Riel demanded a political trial. His lawyers failed in their attempt to convince
the jury that Riel's religious and political delusions made him unaware of the nature of
his acts — largely because Riel was so eloquent in his address to the jury on 31 July.
The law provided no alternative to the death penalty, and on 18 September Riel was
sentenced to be hanged.
The government arrested many people on the lesser charge of treason-felony. W.H.
Jackson, Riel's personal secretary, was acquitted by reason of insanity. Most of the
provisional government council pleaded guilty and received sentences ranging from
conditional discharges to seven years in prison. Chiefs Poundmaker and Big Bear were
tried and sentenced to three years in jail. Several other Aboriginals from Batoche, Frog
Lake and Battleford were sentenced to various terms after treason-felony convictions.
Dakota chief White Cap was the only major Aboriginal political leader acquitted of
treason-felony. Eleven Aboriginal warriors were convicted of murder as a result of the
Frog Lake "massacre" and other killings carried out during the rebellion.
Hanging of Riel
Riel's execution was postponed three times: twice to allow appeals to higher courts,
then for a fuller medical examination of his alleged insanity. The appeals failed and the
medical commission report was ambiguous. The federal government could have
commuted the death sentence, but the decision to let the law take its course was purely
political. Riel was hanged at Regina on 16 November 1885.
French Canadians had supported the campaign to suppress the rebellion, but there was
widespread outrage in Québec over Riel's execution. Wilfrid Laurier's passionate
denunciation of the government's action was a major step forward in his political career.
On 27 November, six Cree and two Assiniboine warriors, including Frog Lake war chief
Wandering Spirit, were hanged at Battleford. Three other convicted murderers had their
sentences commuted. All the rebels sentenced to jail were released early. Gabriel
Dumont, among others, eventually returned from the US under the terms of a general
amnesty.
The rebellion had profound effects on Western Canada. It was the climax of the federal
government's efforts to control the Aboriginal communities as well as the settler
population of the West. Aboriginal persons who had thought themselves oppressed
after the treaties of the 1870s became subjugated and administered people. The most
vocal members of the Métis leadership had either fled to Montana or were in jail. It took
the Aboriginal peoples and communities of Western Canada many decades to recover
politically and emotionally from the defeat of 1885.
Life after 1885
After the 1885 Resistance, the vast influx of non-Aboriginal settlers and the failure of the
Scrip system resulted in disruption of the Métis’ traditional lifestyles. From 1885 to 1930,
the Métis had difficulty adapting to the rapidly changing way of life in the Prairie West.
Throughout the nineteenth century, the Métis used a mixed economy that included
harvesting seasonal flora (plant) and fauna (animal) resources, supplemented with
farming and wage labour. After 1885, however, the Métis began to rely heavily on low
paying seasonal jobs to support themselves. Many ended up living in poverty.
Immediately following the conclusion of the Resistance, many Batoche Métis (and
elsewhere) had great difficulty making a living. Since spring crops had not been planted
at the time of the 1885 Resistance, many families ran out of food the following winter.
Moreover, others had their homes destroyed and their property looted, which resulted in
years of trying to obtain compensation from the federal government. Some men tried to
obtain freighting work to make ends meet; however, contracts were low paying and
were becoming scarce because of the increasing use of steamers and the railway to
haul goods. In addition, merchants were reluctant to establish or even reestablish stores
in the Batoche area after the 1885 Resistance. This reduced opportunities for freighting
contracts and other employment, which further depressed the local Métis economy.
Lack of viable employment opportunities soon became a debilitating problem for Métis
trying to support their families. As a result, some families lived in a deplorable state. In
1888, Alexander Cardinal’s eight-member family lived in a house approximately three
metres square, which was almost devoid of furniture, bedding, and food. The North
West Mounted Police distributed flour and beef or bacon to starving families.
Government officials gave unemployed people provisions in exchange for hauling and
cutting wood, or doing handy work around police barracks. Many Métis soon needed
help from the government to acquire food and clothing. Some were able to feed their
families by selling their Scrip to speculators. However, doing this resulted in the loss of
their lands.
Even when the Métis were able to obtain seasonal work or plant crops, times were still
difficult. In the later nineteenth century, crop failures continued to plague farmers along
the South Saskatchewan River. In some regions, the conditions were so bad that Métis
families were forced to kill their cattle for food – a desperate move for people who
owned so few animals. Eventually, some families abandoned their farms or sold all their
possessions to cover their debts. Other Métis were landless and squatted on the
approaches of Crown Land and thus became known as the “Road Allowance People”.
In addition, because many Métis did not own property, and therefore did not pay
property taxes, they could not send their children to school. As a result, three
generations of Métis were unable to receive a basic education.
The Métis who squatted on road allowances around Batoche had a much lower
standard of living than nearby Euro-Canadians and Europeans. This poverty occurred
well into the mid-twentieth century. As hunting and fishing regulations increased and
government work projects failed, more and more people turned to government aid or
“relief’ to support themselves. The Métis’ poverty bred hopelessness and, for some, a
lack of ambition. Having to live on the outskirts of a settlement in run-down housing
without meaningful employment was a great blow to Métis’ self-respect. During this
period, 1885-1930, many denied their Métis heritage and became assimilated into the
Euro-Canadian mainstream in order to escape negative stereotypes and continuing
economic hardship.
Buffalo Hunt:
The Métis of the Great Plains were buffalo hunters. Due to the nature of the Buffalo,
many Métis became nomadic, following the buffalo, as many of their livelihoods was
dependent on the hunt.
The Buffalo hunt usually took place twice a year, once in the spring and once in the fall.
They were large gatherings, sometimes having over 1000 people and carts for a single
expedition. Men, women and children all participated in the Buffalo Hunt. Men were
responsible for hunting the animals, while women and children were responsible for the
butchering of the animal and preparing the gifts received from the animal.
The Métis did not drive the buffalo off cliffs or into enclosures like their Cree ancestors.
Rather, rather they used horses and firearms. By creating a stampede, the hunters
could select the animals they wanted to kill, firing at close range off the back of their
galloping horse.
The hunt was not only a commercial activity, it was also a social occasion. As many as
1,600 Métis people would gather at Pembina, on the Red River, and elect a provisional
government. This was the beginning of Métis self-government. The elected Leaders
would lay out procedures of the hunt and every detail planned out. Rules were created,
which were known as the Rules of the Prairies.
The following rules were made for the 1840 hunt.
1. No buffalo to be run on the Sabbath-Day.
2.
3.
4.
5.
No party to fork off, lag behind, or go before, without permission.
No person or party to run buffalo before the general order.
Every captain with his men, in turn, to patrol the camp, and keep guard.
For the first trespass against these laws, the offender to have his saddle
and bridle cut up.
6. For the second offence, the coat to be taken off the offender's back, and
be cut up.
7. For the third offence, the offender to be flogged.
8. Any person convicted of theft, even to the value of a sinew, to be brought
to the middle of the camp, and the crier to call out his or her name three
times, adding the word "Thief", at each time.
Every part of the Buffalo was used, nothing went to waste:
Rawhide: containers, shields, buckets, moccasins, ropes, saddles, blankets,
snowshoes
Buckskin: cradles, moccasins, robes, shirts, leggings, dresses, bags, tipis
Hair: headdresses, ornaments, moccasins, stuffing, amulets
Skull: rituals
Horns: arrows, spoons, ladles
Bones: tools, pipes, knives, arrowheads, shovels, splints, clubs
Meat: pemmican, jerky, soup
Fat: soap, cooking, medicines
Métis Organizations (information/political groups/cultural and other resources, etc.):
BC Métis Federation: (cultural and other resources)
Website: www.bcmetis.com
Phone: 604-638-7220
Métis Nation BC (Métis registration, cultural and other resources)
Website: www.mnbc.ca
Phone: 604-557-5851 or 1-800-557-5851
Métis Community Associations [Métis cultural gatherings (sharing culture, meals, traditions, etc.)]:
REGION 1 – VANCOUVER ISLAND
Alberni Clayquot Métis Association
Cowichan Valley Métis Association
Métis Nation of Greater Victoria
President: Judy Black
President: Brian LaRose
President: Victoria Pruden
4936 Argyle Street
60 Queens Road
231 Regina Avenue
Port Alberni, BC V9Y 1V7
Duncan, BC V9L 2W4
Victoria, BC V8Z 1J6
Phone: (250) 720-6010
Phone: (250) 746-6146
Phone: (250) 380-6070
Fax: n/a
Fax: (250) 597-4766
Fax: (250) 380-6075
[email protected]
[email protected]
http://mngv.ca/
Mid-Island Métis Nation
MIKI’SIW Métis Association
North Island Métis Nation
President: Joy Bremner
President: Bryce Mercredi
President: Michael Dumont
218-285 Prideaux Street
PO Box 3282
#123A - 740 Robron Road
Nanaimo, BC V9R 2N2
Courtney, BC V9N 5N4
Campbell River, BC V9W 6J7
Phone: (250) 740-0223
Phone: (250) 339-5843
Phone: (250) 287-7417
Fax: (250) 740-0243
Fax: n/a
Fax: n/a
[email protected]
[email protected]
[email protected]
www.midislandmetisnation.weebly.com www.comoxvalleymetis.com
www.northislandmetisnation.webs.com
North Saanich Michif Society
Powell River Métis Society
President: Richard Lucier-larson
President: Russell Brewer
217-2433 Malaview Avenue
6919 Hammond Street
Sidney, BC V8L 4G4
Powell River, BC V8A 1R3
Phone: (778) 426-4117
Phone: (250) 485-7317
Fax: n/a
Fax: n/a
[email protected]
[email protected]
http://prmetis.ca
REGION 2 – LOWER MAINLAND
Chilliwack Métis Association
Fraser Valley Métis Association
North Fraser Métis Association
President: Bill Foy
President: Dawn Johnson
President: Paul Dufault
PO Box 2037
PO Box 8000, #321 - 33771 George
180-8780 Blundell Road
Sardis, BC V2R 1A5
Ferguson Way
PO Box 27044
Phone: (604) 858-3106
Abbotsford, BC V2S 6H1
Richmond, BC V6Y 3Y0
Fax: (604) 858-3106
Phone: (604) 996-7686
Phone & Fax: n/a
[email protected]
Fax: n/a
[email protected]
www.chilliwackmetisassociation.com
[email protected]
www.fvma.ca
Nova Métis Heritage Association
Vancouver Métis Association
Vancouver Métis Cultural Society
Presidents: Ken J. Fisher
President: June Scudeler
President: Russ Roy
10586 King George Way
718-744 West Hastings Street
PO Box 1658
Surrey, BC V3T 2W4
Vancouver, BC V6C 1A5
Squamish, BC V8B 0B2
Phone: (604) 634-0119
Phone: (604) 682-2933
Phone: (604) 892-7947
Fax: n/a
Fax: n/a
Fax: n/a
[email protected]
[email protected]
[email protected] or
http://novametisnewslink.ca
http://vancouvermetis.com/
[email protected]
www.vmcs.ca
Waceya Métis Society
Golden Ears Métis Society
President: Shelby Desjarlais
President: Sherri Thompson
#203-2780 Ware Street
PO Box 21103 Maple Ridge Square RPO
Abbotsford, BC V2S 2M3
Maple Ridge, BC V2X 1P7
Phone: (604) 897-5783
Phone: n/a
Fax: n/a
[email protected]
[email protected]
REGION 3 – THOMPSON/OKANAGAN
Boundary Local Métis Association
Kelowna Métis Association
Ashcroft & District Métis Association
President: Greg Sterling
President: Greg Mazur
President: Bev Hodgson
PO Box 1215
201-2949 Pandosy Street
PO Box 641
Grand Forks, BC V0H 1H0
Kelowna, BC V1Y 1W1
Ashcroft, BC V1K 1A0
Phone: (250) 442-5848
Phone: (250) 868-0351 (ext. 107)
Phone: (250) 457-7188
Fax: n/a
Fax: n/a
Fax: n/a
[email protected]
[email protected]
[email protected]
Salmon Arm Métis Association
South Okanagan Similkameen Métis
Two Rivers Métis Society
President: Joan Wright
Association
President: Melanie Allard
#19 – 451 Shuswap Street S.W.
President: Marlene Cox-Bishop
PO Box 25036
Salmon Arm, BC V1E 4H9
RR#1 Site 30C Comp 7
Kamloops, BC V2B 3L0
Phone: (250) 832-4800
Kaleden, BC V0H 1K0
Phone: n/a
Fax: n/a
Phone: (250) 473-7343
tworiversmetissociety@gmail. com
[email protected]
Fax: n/a
[email protected]
www.sosma.ca
Vernon District Métis Association
Nicola Valley & District Métis
President: Vince Van Wieringen
Association
#005 3402 27th Avenue
President: Norbert Grenier
Vernon, BC V1T 1S1
[email protected]
Phone: (778) 475-0823
Fax: n/a
[email protected]
http://vdmametis.com
REGION 4 – KOOTENAYS
Rocky Mountain Métis Association -
Elkford Metis Assocation – Elk Valley
Métis Nation Columbia River Society
Cranbrook
President: Jean Sulzer
President: Kelly Mason
President: Marlin Ratch
Phone: (250) 423-3904
PO Box 4041
Phone: (250) 426-9654
Fax: (250) 423-7417
Golden, BC V0A 1H0
[email protected]
[email protected]
Phone: (250) 272-0009
Fax: n/a
[email protected]
Kootenay South Métis Society
Nelson & Area Métis Association
President: Myrtle Servatius
President; Bob Adams
2206 Topping Street
1223 Selby Street
Trail, BC V1R 4G5
Nelson, BC V1L 2W4
Phone: (250) 368-8561
Phone: (250) 505-7565
Fax: (250) 364-2246
[email protected]
[email protected]
REGION 5 – NORTH CENTRAL
Cariboo Chilcotin Métis Association
New Caledonia Métis Association
North Cariboo Métis Association
President: LauraLee Marshall
President: Alan Howell
President: Tony Goulet
830 Oliver Street
360 Stuart Drive
A-688 Doherty Drive
Williams Lake, BC V2G 1L6
PO Box 685
Quesnel, BC V2J 1B9
Phone: (250) 392-4428
Fort St. James, BC V0J 1P0
Phone: (250) 992-9722
Fax: n/a
Phone: (250) 996-8624
Fax: (250) 992-9721
[email protected]
Fax: (250) 996-8627
[email protected]
http://ccmawl.org
[email protected]
Prince George Métis Community Association
President: Ray Hourie
Suite 101-1224 Houston Lane
Prince George, BC V2L 5G2
Phone: 250-552-4368
[email protected]
http://www.pgmca.ca/home.html
REGION 6 – NORTHWEST
Northwest BC Métis Association
Tri-River Métis Association
President: Sandra Conolon
President: Kim Hodgson (Interim)
#306-4536 Park Avenue
PO Box 4648
Terrace, BC V8G 1V4
Smithers, BC V0J 2N0
Phone: (250) 638-1199
Phone: (250) 876-8736
[email protected]
[email protected]
REGION 7 – NORTHEAST
Fort Nelson Métis Society
Fort St. John Métis Society
Kelly Lake Métis Settlement Soc.
President: Sylvia Wiebe
President: Arlene Lylyk
President: Lyle Letendre
PO Box 1302
10011-100th Avenue
PO Box 54
Fort Nelson, BC V0C 1R0
Fort St. John, BC V1J 1Y7
Tomslake, BC V0C 2L0
Phone: n/a
Phone: (250) 785-1541
Phone: n/a
Fax: n/a
Fax: (250) 785-1883
Fax: n/a
[email protected] [email protected]
Moccasin Flat’s Métis Society
North East Métis Association
President: Darlene Campbell
President: Sadie Lukan
PO Box 698
1028-102nd Avenue
Chetwynd, BC V0C 1J0
Dawson Creek, BC V1G 2B8
Phone: (250) 401-7296
Phone: (250) 782-2710
Fax: (250) 788-2375
Fax: (250) 782-8411
[email protected]
[email protected]
[email protected]
Aboriginal children : the healing power of cultural identity
Every day, 10 to 20 toddlers and preschool children gather at the Katl'odeeche First Nation
Children's Centre on the Hay River Dene Reserve, Northwest Territories. They are learning
South Slavey, the language originally spoken on the reserve. They make crafts and sing songs
based on legends and traditional life. They learn about local ceremonies and take part in
community events. Culture and language are interwoven into every activity.
Elaine Rene-Tambour, coordinator of the centre, has been working in child care for 35 years. She
says she's convinced that the centre is making a difference to the children involved. "The
children are excited and proud to be speaking South Slavey and learning about their culture."
The Katl'odeeche Centre is part of a larger movement in Aboriginal communities across the
country. Child development experts know that children with positive self-identity are more likely
to grow up healthy and Aboriginal leaders have believed this for some time. What's more, they
believe that raising children with a strong sense of cultural identity is key to healing the wounds
in their communities – and to the survival of their culture.
A sense of identity equals a sense of belonging
We are constantly developing our identity, from birth to the end of our lives. We build it based
on our relationships to relatives, friends, community, geography, language and other social
factors.
Identity plays a key role in healthy child development. When a child feels a sense of belonging to
family, community and peers he or she is better able to deal with adversity.
The importance of identity is particularly true for Aboriginal children's healthy development
since community and belonging are such important parts of their cultures' belief systems. In
recent years, Aboriginal leaders have been striving to enhance children's sense of belonging.
Some have called this a circle of connectedness. The circle is a sacred symbol in all Aboriginal
cultures. An emblem of wholeness, unity and infinity, it represents the cycles of life and the
meaning of the universe. The circle of connectedness sees the child at the centre, surrounded by
his or her parents, who are in turn surrounded by their community.
The stakes are high
Research in child development is clear that children's success in school, work and life is linked
to their early years. Currently 38 per cent of Aboriginal people are children under the age of 15.
This is proportionally twice as high as the rest of the Canadian population. Since the overall
Aboriginal population is much younger than the overall Canadian population, the healthy
development of Aboriginal children is especially crucial to the future of their communities.
Yet, Aboriginal children often face daunting challenges to healthy child development. They are
at a higher risk of living in poverty than other children in Canada. First Nations children suffer
from high rates of diabetes and obesity. Inuit children are affected by environmental problems
that are contaminating traditional food sources and drinking water. Some Aboriginal children are
disadvantaged from birth as a result of Fetal Alcohol Spectrum Disorder. Often they face
discrimination in their schools and other community services.
Many Aboriginal communities believe that they can overcome these challenges by fostering a
sense of cultural identity in their children.
Restoring identity
Given that identity is such an important aspect of Aboriginal culture, it's no wonder that certain
historical events have been so devastating.
From the turn of the century until the mid-1970s, tens of thousands of Aboriginal children were
moved far from their families to residential schools. The aim of the schools was to educate and
assimilate the children, but the results were disastrous. The stories of emotional and physical
abuse are well documented but there were also other types of damage. Children were forbidden
to speak their traditional languages or to practice traditional customs. They were made to feel
that their way of life was "primitive" or "sinful." For many, the most vivid lessons they learned
were disdain for their peoples' way of life, and disconnectedness from their communities.
Another unfortunate legacy of the residential schools is that their students later became parents
without having role models for traditional child-rearing.The wounds from this experience are
still raw – currently close to 86,000 people still living once attended these schools.
Then, between the 1960s and 1980s, high numbers of Aboriginal children were "scooped" from
their homes and placed in foster homes or adopted out. Usually they were placed with nonAboriginal families and lost all ties with their natural families. The intention was to give the
children the chance to grow up in more "advantaged" homes, however, many adoptees have said
that they felt a great sense of lost identity from the experience.
Aboriginal solutions for Aboriginal children
The key to fostering identity is to have Aboriginal communities develop solutions that they know
will work best for their children.
Some communities have set up parent circles where parents can gather to share experiences and
learn from each other. Others have volunteers who visit the homes of new parents to give them
advice and support. Successful programs that serve Aboriginal families focus on the parents'
strengths rather than their weaknesses.
A program run by the Métis Nation of Ontario supports Aboriginal parents by matching them up
with other parents in the community. The Lay Home Visitors program brings people from the
communities who have parenting experience into the homes of families with young children. The
home visitors are trained in supporting families and promoting child development. They work
with families to build on their strengths, develop their parenting skills and help them connect to
community resources.
Aboriginal leaders also see an important role for child care programs in fostering cultural identity
in young children. The Assembly of First Nations has stated that Aboriginal child care services
that "reflect First Nations beliefs and values, [will] restore our children to their rightful place
and, in doing so, restore our communities to a place of power and self sufficiency." And,
according to an Inuit Early Childhood Development Issues Discussion Paper, Inuit early
childhood development needs to take place in an environment where "…The Inuk child has a
positive self image, has a strong foundation in Inuit culture [and] language and feels pride in
Inuit ways."
The Hopedale Language Nest in northern Labrador is one of several 'language nest' programs in
Canada. The concept of language nests originated with the Maori in New Zealand as a program
that immerses young children in their culture and language within a nurturing environment that
includes the concept of extended family, and encourages parents to revive the use of the
language at home. The Hopedale program, operated in partnership with the Torngasok Cultural
Centre, is targeted to infants from 3 to 24 months — a critical stage for developing language
skills. The staff speak only Inuktitut to the children and offer a program of activities built around
Inuit culture. The children are restoring pride and hope to their community by keeping a nearly–
lost language alive.
Child care programs can foster cultural identity by having Aboriginal child care practitioners as
staff and by involving the community in creating their curriculum.
First Nations communities in Meadow Lake, Saskatchewan have worked in partnership with the
University of Victoria to develop a curriculum for teaching Aboriginal early childhood educators
that combines current knowledge on 'best practice' overall with Aboriginal customs of childrearing. The curriculum is taught to Aboriginal students who are then encouraged to work in
their communities with Aboriginal children.
Elders play an important role
At the Katl'odeeche First Nation Children's Centre, Elders play an important role in passing
along beliefs and values.
"One Elder comes to the centre and brings her sewing or beading. The children will climb up
into her lap to watch or to be comforted. Some of them are learning to bead themselves. Another
Elder who does yard work at the centre is a trapper. Sometimes he brings in the animals he has
caught so that the children can see them and learn about them. We also have an Elder who comes
to our centre to cook traditional meals," says Elaine Rene-Tambour.
Rene-Tambour says that her community is proud of what the children in the centre have learned.
"Everyone notices the difference in these children. At community feasts, they know the rules and
etiquette of the drum. They are able to speak South Slavey with the Elders. Teachers at the
school tell us that our children are calm and confident when they start school."
Rene-Tambour says that she's seen first hand the difference that a strong sense of identity can
make in a young child's life. "Language and culture are crucial. Children are hungry for it. They
have to know who they are."
Gifts from the Creator, hope for the future
According to many Aboriginal belief systems, a child is a gift from the Creator. Today,
Aboriginal people also believe that if children grow up with a sense of belonging, they can keep
their cultures vital and restore their communities.
As Shuswap Elder Mary Thomas has said, "We have been caring for our children since time
immemorial. The teachings of our values, principles, and ways of being to the children and youth
have ensured our existence as communities, nations, and peoples. The values of our people have
ensured our existence. It is to the children that these values are passed. The children are our
future and our survival."
Whether you're a parent, caregiver or health practitioner, you can help foster a child's
identity:
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Learn as much as you can about the specific culture of the child – its traditions, strengths
and challenges. Aboriginal cultures are diverse (there are approximately 50 different
Aboriginal cultural groups in Canada) and there is also diversity within each community.
Try to balance the physical, mental, emotional and spiritual dimensions of the child.
Support the child to learn and maintain his traditional language.
Provide regular opportunities for her to take part in traditional activities. Fish, gather
berries, prepare and eat traditional foods together.
Provide regular opportunities for him to take part in community events. Attend
ceremonial and ritual events.
Encourage meaningful interaction with Elders from her community. Children can learn
respect and wisdom from Elders.
Support him to learn traditional stories and legends.
Provide her with books, videos, traditional games, dance and music that reinforce her
traditional, family and daily life.
Speak frankly to him about discrimination.
Network with other Aboriginal parents, colleagues and Elders to share experiences and
ideas.
Circle of Courage Framework
Overview of the Circle of Courage:

Main principles of the model based on the Medicine Wheel and developed by Larry
Brendtro, Martin Brokenleg, and Van Bockern (1990). The model integrates Aboriginal
philosophies of child rearing, the heritage of education and youth work, and
contemporary resilience research.

Four universal growth needs are identified in the foundations of the model: Belonging,
Mastery, Independence, and Generosity.

The ‘Spirit’ of each part of the model is explained. The table identifies characteristics of
Belonging, Mastery, Independence, and Generosity when the circle becomes distorted,
broken, and/or mended.

Note: The model is inclusive for all people, of all ages, who live in community with
others, not just educational sites.
Circle of Courage Model
Maslow’s theory of human needs suggests that a sense of belonging must be attained before selfesteem and self-actualization can be realized. As children are drawn into the circle in the Spirit
of Belonging, a relationship is established which is based upon mutual trust and respect. This
provides the motivation to live with “a minimum of friction and maximum of goodwill”
(Brendtro et al., 1990). The ultimate test of this kinship is behavior. You really belong when you
act like you belong!
Spirit of Belonging
Attached
Loving
Friendly
Intimate
Gregarious
Trusting
Distorted Spirit of Belonging
Gang Loyalty
Craves Affection
Craves Acceptance
Promiscuous
Cult Vulnerable
Overly Dependent
Broken Spirit of Belonging
Unattached
Guarded
Rejected
Lonely
Isolated
Distrustful
Mending a Broken Spirit
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Create a cohesive classroom environment where each child can feel like an important
member.
Give positive encouragement.
Recognize individuality and creative talents.
Make sure teacher/caregiver expectations are very clear so children understand classroom
expectations.
Be specific when reinforcing a child’s positive behavior.
With discipline and behavior, focus on the deed and not the doer.
Spirit of Mastery
Native education strives to develop cognitive, physical, social and spiritual competence. This
holistic view of learning recognizes that all students can learn and each student must be given the
opportunity to demonstrate competence in all areas. Without opportunities for success, children
will tend to express their frustration and lack of self-worth through inappropriate behaviors.
Learning that is somehow connected to the everyday life of the child and the opportunities for
sharing provide very powerful intrinsic motivators. In the Spirit of Mastery, success becomes “a
possession of the many, not of the privileged few” (Brendtro et al., 1990).
Spirit of Mastery
Achiever
Successful
Creative
Problem Solver
Motivated
Persistent
Competent
Distorted Spirit of Mastery
Overachiever
Arrogant
Risk Seeker
Cheater
Workaholic
Perseverative
Delinquent Skill
Broken Spirit of Mastery
Non-achiever
Failure Oriented
Avoids Risks
Fears Challenges
Unmotivated
Gives Up Easily
Inadequate
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Connect classroom experiences with the children’s personal lives.
Make sure each child experiences success in something.
Help children set realistic goals.
Teach problem solving strategies.
Teach children to solve problems through collaboration.
Encourage taking on challenging tasks.
Consider alternative ways of knowing when designing activities.
Spirit of Independence
Native child rearing philosophies place great emphasis on “guidance without interference”
(Brendtro et al., 1990). Learning then becomes the responsibility of the child who can be held
accountable through appropriate learning opportunities. Child empowerment is required to foster
the belief that a child is in control of the learning process. This sense of autonomy is a powerful
intrinsic motivator. In Native American culture the internal locus of control must be balanced by
social controls. Children first need to be dependent, learning to respect and value the wisdom of
“elders”. Modeling provides a basic framework, which can be adjusted by each child to adapt to
his/her particular learning style and multiple intelligences.
Spirit of Independence
Autonomous
Confident
Responsible
Inner Control
Self-Discipline
Leadership
Distorted Spirit of Independence
Dictatorial
Reckless/Macho
Sexual Prowess
Manipulative
Rebellious
Defies Authority
Broken Spirit of Independence
Submissive
Lacks Confidence
Irresponsible
Helplessness
Undisciplined
Easily Led
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Model decision-making and assist children in developing their own framework.
Give choices for activities to recognize multiple intelligence development.
Involve children in participatory decision-making.
Encourage children how to engage as learners.
Help children develop internal controls—an inner self-discipline for student
empowerment.
Teach alternative behaviors to improve personal control.
Model and teach personal responsibility.
Let children face the consequences of their behavior.
Spirit of Generosity
The highest virtues in Native culture are generosity and unselfishness. Self-esteem and selfworth are greatly increased by learning to help others. There is a responsibility to consider the
welfare of everyone in the community. In a classroom or community site, peer tutoring and
cooperative learning groups allow children to share their talents with others. There is a feeling of
pride and joy that is experienced by helping others. Without opportunities to share their talents,
students cannot become caring, responsible adults. The help given must be genuine and not
equated with personal gain. Children should be encouraged to get involved in the community,
and school, through a variety of service projects.
Spirit of Generosity
Altruistic
Caring
Sharing
Loyal
Empathic
Pro-social
Supportive
Distorted Spirit of Generosity
Noblesse Oblige
Over involved
Plays Martyr
Co-dependency
Over involvement
Servitude
Bondage
Broken Spirit of Generosity
Selfish
Affectionless
Narcissistic
Disloyal
Hardened
Anti-social
Exploitative
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Foster cooperative interpersonal relationships.
Encourage child to be a good listener and a good communicator.
Encourage children to express their opinions.
Understand that children may express themselves in ways that may help or hurt
themselves or others.
Reference:
Brendtro, L., Brokenleg, M., & Van Bockern, S. (1990). Reclaiming youth at risk: Our hope for
the future. New Jersey: National Educational Services.
Aboriginal Skills Employment & Training Services (ASETS)
ASETS receives funds provided by Human Resources & Skills Development Canada
(HRSDC) to provide training and employment opportunities to Aboriginal people.
ASETS proactively negotiates and provides access to and distributes financial
resources related to Aboriginal Human Resource Development, and advocates the
enlargement and enrichment of Aboriginal Employment.
The objective of the ASETS agreement is to:
1. Increase Aboriginal participation in the Canadian Labour Market.
2. Strengthen and facilitate flexible programming that meets the unique and varied
needs of Aboriginal people and employers.
3. Provide employers with skilled workers.
Applicants please contact your appropriate Métis Employment & Training Program
office in the region you reside.
Minister Clara Morin-Dal Col
MINISTER OF EMPLOYMENT & TRAINING (ASETS)
Cell: (778) 679-7543
[email protected]
Arlene Lambert, CGA
ACTING DIRECTOR FOR EMPLOYMENT & TRAINING (ASETS)
Toll Free: 1-800-940-1150
Phone: 604-557-5851
Fax: 604-557-2024
30691 Simpson Road, Abbotsford, BC V2T 6C7
[email protected]
Tammy Tait
PROGRAM COORDINATOR - VANCOUVER ISLAND & POWELL RIVER
Toll Free: 1-888-632-9450
Phone: (250) 753-6271
Fax: (250) 753-5856
103 - 335 Wesley Street, Nanaimo, BC V9R 2T5
[email protected]
George Durocher
CLIENT SUPPORT WORKER - VANCOUVER ISLAND
Toll Free: 1.888.632.9450
Phone: 250.753.6271
Fax: 250.753.5856
103 - 335 Wesley Street, Nanaimo, BC V9R 2T5
[email protected]
Gayle Sayese
PROGRAM COORDINATOR - LOWER MAINLAND
Phone: 778-395-0385 Ext:1410
Fax: 604.581.0944
10757 138Street Surrey, BC V3T 4K8
[email protected]
Tina Marrale
CLIENT SUPPORT WORKER - LOWER MAINLAND
Phone: 778-395-0385
Fax: 604-581-0944
10757 138 Street Surrey, BC V3T 4K8
[email protected]
Kimberly Daniels
OFFICE CLERK - LOWER MAINLAND
Phone: 778-395-0385
Fax: 604-581-0944
10757 138 Street Surrey, BC V3T 4K8
[email protected]
Chasity Myhre
PROGRAM COORDINATOR - THOMPSON/OKANAGAN
Phone: 250.376.9263
Fax: 250.376.9235
Toll Free: 1.855.376.9263
# 13 - 1800 Tranquille Rd Kamloops, BC V2B 3L9
[email protected]
Terrie LaHue-Miller
CLIENT SUPPORT WORKER - KAMLOOPS
Toll Free: 1.855.376.9263
Phone: 250.376.9263
Fax: 250.376.9235
# 13 - 1800 Tranquille Rd Kamloops, BC V2B 3L9
[email protected]
Erinn Willoughby
PROGRAM COORDINATOR - KOOTENAYS
Toll Free: 1.888.417.3306
Phone: 250.417.3305
Fax: 250.417.3626
#240-1113 Baker Street , Crabrook, BC V1C 1A7
[email protected]
Jacqui Whitesel
CLIENT SUPPORT WORKER - KOOTENAYS
Toll Free: 1.888.417.3306
Phone: 250.417.3305
Fax: 250.417.3626
#240-1113 Baker Street, Cranbrook BC V1C 1A7
[email protected]
Karen Erickson
PROGRAM COORDINATOR - NORTH CENTRAL
Toll Free: 1.877.561.2754
Phone: 250.561.2754
Fax: 250.561.2790
#200-513 Ahbau Street Prince George, V2M 3R8
[email protected]
Doreen Spence
CLIENT SUPPORT WORKER - NORTH CENTRAL
Toll Free: 1.877.561.2754
Phone: 250.561.2754
Fax: 250.561.2790
#200-513 Ahbau Street Prince George, V2M 3R8
[email protected]
Darcie Petuh
PROGRAM COORDINATOR - NORTHWEST REGION
Toll Free: 1.877.638.4776
Phone: 250.615.0035
Fax: 250.615.0036
Suite 304-4546 Park Avenue, Terrace B.C. V8G 1V4
[email protected]
Brianna Gibson
ACTING CLIENT SUPPORT WORKER - NORTHWEST
Toll Free 1.877.638.4776
Phone 1.250.615.0035
Fax 1.250.615.0036
Suite 304-4546 Park Avenue, Terrace B.C. V8G 1V4
[email protected]
Linda Dufresne
PROGRAM COORDINATOR - NORTHEAST
Toll Free: 1.888.700.1957
Phone: 250.787.1957
Fax: 250.787.1939
10021 - 100 Street Fort St John, BC V1J 3Y5
[email protected]
Rhonda Hein
CLIENT SUPPORT WORKER - NORTHEAST
Toll Free: 1.888.700.1957
Phone: 250.787.1957
Fax: 250.787.1939
10021 - 100 Street Fort St John, BC V1J 3Y5
[email protected]
Métis History, Traditions and Cultural Information
BC Métis Success Stories
This Ministry of Children and Family Development (MCFD) site offers an overview of the Métis Nation
Relationship Accord, as well as highlighting various programs addressing Métis economic and social
advancement. The site also offers personal testimonials of Métis youth whom have participated in, and
benefited from recent programs.
http://www.newrelationship.gov.bc.ca/success_stories/metis.html
Circle of Courage
Developed by Island Métis Family Services, the Circle of Courage encompasses key traditional values
including: Belonging, Mastery, Independence, and Generosity. http://www.metis.ca/index.php/metisservices/circle-of-courage
Congress of Aboriginal Peoples – Declaration of Rights
Outlining the call for an acknowledgement of Rights, this document provides information on The
Declaration of Métis and Indian Rights of 1979. The website provides overviews on numerous key issues
concerning the Rights of Aboriginal People including: Right to Self-Determination, All Native people
must be included processes surrounding changes to the Constitution of Canada, Right to Guaranteed
Representation, Right to the Land, Right to Cultural Preservation, and Right to Educate Our Children
http://www.abo-peoples.org/Features/Declaration/dec.html
Heritage and Legacy of the Métis People
This link calls attention to many of the legacies Métis people have had in influencing the cultural and
historical identity of Canada. The paper also itemizes the efforts of Métis during various overseas
military expeditions.
http://www.scribd.com/doc/30862141/Heritage-and-Legacy-of-the-Metis-People
History of the Canadian Métis
This document offers an overview of the history of the Métis people in Canada. It addresses issues
surrounding identity and origin, a historic perspective on the Métis movement, as well as examining the
displacement of the Métis and a growing diaspora in Western Canada.
http://dspace.ucalgary.ca/bitstream/1880/44195/1/f05.pdf
Hudson Bay Company Trading System
This document provides a background to the Hudson Bay Fur Trade in relation to the formation and
development of the Métis culture. The document further examines the importance of the First Nations
people to the survival of the fur traders, as well as the fostering of the birth of the Métis people.
http://www.metismuseum.ca/resource.php/00731
Kelly Lake, British Columbia Métis
This document discusses the formation of the Métis identity in North Eastern British Columbia. The
paper examines the development of the Kelly Lake Métis settlement, as well as the history surrounding
the fur trade in the region.
Métis Cookbook: A Guide to Healthy Living
This document offers insight into the very important role food plays in our lives and in bringing us
together as families and communities. Provided within this resources is basic information about Métis
health, history and cooking as well as numerous recipes
http://www.metisyouthexpressions.ca/documents/Cookbook_SecondEdition.pdf
Métis Bison Hunting
This document discusses the importance and prevalence of bison hunting as a traditional Métis activity. It
progresses to examine the role of bison hunting as related to the “migration” of Métis communities. In
addition the document provides an overview of the importance of the bison hunt in early Métis cultural
development in terms of traditions and the role of community.
Métis Colouring Book
This fun link provides some colouring activities for children. The booklet introduces some Métis
culturally identifiable artifacts.
http://www.metis.ca/index.php/colouring-book
Métis Communities in Western Canada
This article discusses a diverse group of Métis communities in Western Canada. Many of the
communities, which exist in Western Canada have been founded by the Métis. These communities are
very diverse in terms of economic development and cultural orientation, which is a testament to the
diversity of Métis experience. The location, history, habitat, trading systems, transportation methods,
food, religion, clothing, education and social life of these Métis communities is also discussed.
Métis Death Rituals and Ceremonies
This short overview provides information on Historic Métis Customs in the context of Death Rituals and
Ceremonies. It provides basic information on the traditional ceremonies, and rituals.
Métis Educational Life
Providing an introduction to traditional Métis Educational Life, this document examines the structure of
traditional Métis education. This paper also delves into the role of education as related to the fur trade, as
well as examining the residential school system in relation to Métis children.
Métis Family Life
An examination of the importance and structure of Métis Family Life is presented within this document.
It provides detailed information on kinship ties, family structures, traditional Métis weddings as well as
various other important aspects of Métis culture.
Métis Food and Diet
This document provides a brief discussion on traditional Métis food and diet. It also provides a link to
further information on the subject.
Métis Fur Trade Employees, Free Traders, Guides and Scouts
This article provides the reader with an overview of many of the traditional occupations of Métis men in
the nineteenth century.
Métis History and Experience and Residential Schools in Canada
This extensive document provides an examination of the experiences of Métis people during the
Residential School era of Canadian history.
http://www.ahf.ca/downloads/metiseweb.pdf
Métis Homeland: Its Settlements and Communities
Examining the Right to the Land as well as Harvesting Rights, this paper provides an overview of Métis
settlements in Western Canada.
http://www.scribd.com/doc/26282327/Metis-Settlements-and-Communities
Métis Identity
The important issue of “What it means to be Métis” is thoroughly examined within this document. The
document offers insight into how modern-day Métis self-identify, as well as an historical perspective of
how other groups have interacted with, and identified Métis people.
Métis Seasonal Cycles
This document presents information on traditional Métis food harvesting and foraging techniques. The
paper further examines traditional food and harvesting activities as they varied across the seasons.
Métis Socialization and Entertainment
Providing an overview of traditional activities including dance, fiddling, games and sports, this document
highlights various integral components of Métis culture and tradition.
Métis Spiritualism
Extensive in its examination, this document offers insight into an array of cultural aspects and traditional
belief systems. The examination within the document covers numerous interesting and key aspects
including: the influence of First Nations belief systems on Métis spiritualism, the concepts of
interconnectedness, communalism and egalitarianism in Métis culture, as well as addressing spiritual
medicine and healing
Métis Trappers and Hide Working
This article discusses how the Métis have always been adept trappers and how in the past, the Métis
had been more reliant on trapping than currently.
Overview of the Sash
As one of, if not the most recognizable symbolic aspect of Métis society, the importance and significance
of the Sash to the Métis and other communities is presented within this document.
http://www.virtualmuseum.ca/Exhibitions/Batoche/docs/proof_en_the_sash.pdf
Red River Cart
Discussions on the enduring Métis symbol of the Red River Cart are presented within this document. The
paper examines the importance and significance of the Red River Cart in the early history of the Métis
people.
Traditional Métis Clothing
This article discusses traditional Métis clothing including various aspects of Métis material culture,
particularly the flower beadwork motif. http://www.metismuseum.ca/resource.php/00745
Traditional Métis Housing and Shelter
Various Métis housing structures from tipis and wigwams, winter houses, sod houses, Road Allowance
houses to modern houses are presented in this article. The various materials used to build these types of
houses are also discussed.
Traditional Métis Medicines and Remedies
Various aspects of traditional Métis healing practices and medicines are discussed in this article, as well
as how to make and apply Métis medicines.
Traditional Métis Transportation
This resource provides information about various forms of transportation developed and used by the
Métis. These were used both on land and water and included canoes, Red River carts, York boats,
snowshoes, dogs, and horses.
What it is to be a Métis
This document provides first-hand testimonials of life stories of Métis Elders. The discussions meander
through topics on early and home life to a question and answer interview format that covers a wide range
of topics.
http://www.ubc.ca/okanagan/ccgs/__shared/assets/What_it_is_to_be_a_Metis11265.pdf
Wolf Willow: Decorative Art
This article describes the traditional use of Wolf Willow by Métis artisans as well as medicine people.
Women of the Métis Nation
This resource examines the importance of Métis women within their society. It also examines the role of
Métis women in the revitalization of Métis culture.
http://www.laa.gov.nl.ca/laa/naws/pdf/WMNTraditionalKnowledgePaper.pdf

Please click here - Métis Commission for Children and Families of BC

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