Rent, charity, First Nations, Canada

My colleague at Nipissing University, Catherine Murton Stoehr, wrote this fine piece for the Toronto Star:

Strengthening the chain between First Nations and non-aboriginal Canadians

On Tuesday, Assembly of First Nations national chief Shawn Atleo presented Governor General David Johnston a silver wampum belt symbolizing the relationship between the British people and the First Nations. He stopped short of saying what we all know to be true, that the chain is almost rusted out. One of the central reasons for this breakdown is that non-aboriginal Canadians see all money and resources given to First Nations people as charity, while people in Atleo’s world see it as rent. If you’re handing out charity, you get to set conditions like submission to unelected managers. But people paying rent don’t get to interfere in their landlords’ business.

When British officials took over the land and destroyed the hunt in northern Ontario, they promised to immediately rebuild aboriginal communities’ infrastructure and then to support that infrastructure forever. In the same way that a lease remains in effect as long as a person rents a house, the treaties remain in effect as long as non-First Nations people live in Canada. Consistently fulfilling the terms of the treaties is the minimum ethical requirement of living on the land of Canada.

Attawapiskat is covered by Treaty 9. Like all the treaties, the written promises that colonial officials made in exchange for the land were very small. Historians correctly point out that the real treaties were the agreements that colonial representatives and First Nations leaders made orally. Indeed, the written documents cut out many of the oral promises and all of the shared “spirit and intent” of the oral agreements. So when we in 2012 talk about fulfilling the written treaty documents, we are talking about a limited, achievable goal. The more difficult part will be recovering and living up to the spirit and intent of the treaties.

So what did Canadians offer in return for the right to live on First Nations land and to sell the trees, minerals, fish and furs they found there? In Treaty 9, we promised to provide teacher salaries, school buildings and educational equipment. The children of Attawapiskat have been without a safe school building since 1979 when their school was contaminated by a diesel spill that made them ill. In 2000 the community moved the children into temporary buildings. In 2008 the Canadian government refused the request of a delegation of children from Attawapiskat asking for a new school.

The worst effect of that decision was to deprive 400 children of a proper school and to lay on them all the social and economic exclusions that arise from not having education. Another more insidious effect was to poison the relationship between the ancestors of the treaty signatories. By failing to provide the promised school, our government made it impossible for Canadians in the Treaty 9 area to live up to their moral obligations.

It may be that Stephen Harper wishes to begin a radical new era of just relations with First Nations people, but when he stands up in Parliament and expresses frustration at Attawapiskat’s finances, he hurts his cause by engaging in an old tradition of political theatre. He is encouraging Canadians to continue believing that we are the generous benefactors of the First Nations people, but that is not true. They have been our benefactors since the days of the fur trade and we have become one of the wealthiest societies in human history.

The bad news is that we have been left holding the bag and the profits from a 200-year-old land heist. The good news is that there is a clear path forward. To strengthen the chain between the First Nations and non-aboriginal Canadians, we must turn our gaze from the shortcomings of First Nations people onto our own. We must restore our side of the treaty relationship, which means learning the written and oral promises made over our bit of Canada and requiring our representatives to put fulfilling them at the top of their priority list.

We must do this because we said we would and we are honest. The Canadian people are not thieves and profiteers and we will make good on the deals from which we have received one blessing after another. My generation will pay the rent in Attawapiskat.

Catherine Murton Stoehr is an instructor in the department of history at Nipissing University.

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