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Correspondence between Chief Joseph Dreaver and Rt. Hon. J.G. Diefenbaker, P.M. January 23, 1962.
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Hand-written letter by Chief Joseph Dreaver to the Right Honourable J.G. Diefenbaker, Prime Minister of Canada, dated January 23, 1962. Chief Dreaver addresses the January 19 letter from Claude Gauthier, Secretary to the Prime Minister, addressed to Chief Dreaver, stating that Chief Dreaver had objected to the National Convention of the Community Party of Canada being held on Canadian soil. Chief Dreaver's January 23 correspondence states that he had not written the January 19 letter. In the January 23 letter, Chief Dreaver apologies for the misunderstanding and confirms his confidence in the Diefenbaker government.
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Correspondence between Claude Gauthier and Chief Joseph Dreaver, February 15, 1962
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Correspondence from Secretary Claude Gauthier of the Office of the Prime Minister to Chief Joseph Dreaver, dated February 15, 1962. Secretary Gauthier acknowledges Chief Dreaver's January 23, 1962 letter stating that he had not objected to a Communist Party of Canada convention as Gauthier had alleged via correspondence on January 19, 1962. In the February 15, 1962 correspondence, Secretary Gauthier apologizes for his previous error.
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Cree Chiefs from Crooked Lake
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A photo of Cree Chiefs from Crooked Lake.
-Bottom left to right seated, Ahtahakoop (Star Blanket), Kahkewistahaw (He who Flies Around), Mistawasis (Big Child).
-Top left to right standing, O'Soup a Blackfoot, and P. Hourie.
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Cree Ways of Helping
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--Description taken from "Cree Ways of Helping:An Indigenist Research Project"--
Despite continuing to face colonial oppression. Indigenous peoples have maintained and continue to use our own ways of helping. These ways are based on Indigenous worldviews. The generalized characteristics of these worldviews and ways of helping are apparently different from the worldviews that dominate many areas of the world, namely the generalized Amer-European worldviews. Social work reflects this domination in that the ways of helping most often provided in the profession are those stemming from Amer-European society. I have attempted to add to the body of work countering this situation through this thesis.
I first ground the thesis by providing an overview of Indigenous Worldviews, which includes discussions on Indigenous knowledge, Indigenous ways of helping, Cree Worldviews, and Cree ways of helping. To develop an understanding of the domination that Indigenous peoples face, I then provide an overview of colonization that includes discussions on how Indigenous Worldviews and ways of helping are blinded and marginalized. The theoretical means to overcoming this domination follows the discussion on colonialism. The means on which I concentrate are decolonization, anti-colonialism, and Indigenism.
Once I grounded the thesis in these overviews of worldviews, colonialism, and means of addressing colonialism, I outline the approach to my research. As I found approaches stemming from the paradigms of postpositivism, critical theory, and interpretivism to be unsuitable for this research, I outlined a paradigm that reflects the stance of radical indigenism (Garroutte, 2003). This Indigenous paradigm argues for reasserting and rebuilding traditional knowledge from its fundamental principles (Garroutte, 2003) and is based on the framework presented by Wilson (2001). Reflecting this framework, I outline the basic concepts in generalized Indigenous ontology, epistemology, methodology, and axiology.
From this point I present my research design. This Indigenous design is based upon my relationship and directed conversations with ten people I know, six who are Elders and four who are Cree social workers who utilize Cree ways of helping in their practice. The people interviewed are from reserves stemming from the territory now referred to as Western Canada, specifically Manitoba, Saskatchewan, and Alberta since the Cree people from these areas are more interconnected with one another than with the Crees from the rest of the Cree territory.
Thirteen themes emerged from our conversations. The titles I gave these themes are as follows: Negativity, Hurting Others, Colonial Oppression and Healer Stress, Use of Amer-European Ways of Helping, An Ongoing Process to Learning and Helping, Listening and Presence, Ceremonies, Identity, Language, Role Modelling, Spirituality, Connection to Land and Place Use of Stories, Values and Teachings, and Wícihitowin. I follow the presentation of the results with an overview of my thoughts on the themes. This overview ties the themes together in a tapestry on Cree ways of helping. I then relate the themes to the literature review on worldviews, colonialism, and decolonization, anti-colonialism, and indigenism. The thesis ends with my reflection on Cree ways of helping and my messages on Indigenous social work research, social work education, and social work practice, as well as my messages to Indigenous peoples and Indigenous helpers.
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Daily News, May 2, 1932
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The Daily News reports that university students are paying more because of the fund shortage. Chief Dreaver from the Mistawasis community stated that their treaty rights have been violated as the money for funds was not the same as the treaty rights that was agreed upon.
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Decolonizing Tribal Histories
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Historians of the Native American past are now considering how Indigenous oral histories can broaden our understanding of events in the distant past. Even the most intrepid, however, still grapple with questions concerning the nature and quality of oral history, oral history methodologies, and how oral histories can be textually represented without compromising scholarly or tribal integrity. For most historians, the major prohibiting factor is that Native American oral histories do not neatly conform to modern Western imperatives. Trained in the Western mode, historians are confronted with content and form that often bear little resemblance to what they know and work with. Unfamiliarity breeds suspicion which results in rejection, omission by avoidance, or superficiality. Historians fear what they do not understand and so they ‘other’ Indigenous voices right out of their own histories.
The present study provides a comprehensive overview of academic debates concerning the nature, value, reliability, and forms of oral histories and how recent intellectual innovations from the New History movement, New Historicism, postcolonial studies and postmodernism have initiated a breakdown of traditional disciplinary barriers which promise inroads for historical traditions outside the conventional mold. This study demonstrates that long before these internal challenges emerged Native American writers have been writing in the oral tradition and have been consistently calling for a New Indian History based on Indigenous oral traditions. A case study of nêhiyawak, Plains Cree, historical traditions, will further demonstrate that relearning history from within a tribal-specific framework not only provides insight on Indigenous philosophies, methodologies, and aesthetic narrative forms, it also provides a foundation for the writing of New Indian Histories.
On the bases that the silencing, marginalization, and patronizing of Indigenous voices, in the writing of Indigenous histories, epitomizes intellectual colonialism, this study asserts that the decolonization of Indigenous histories must begin from within a tribal context. This study further asserts that the transdisciplinary approach of Native American Studies provides the most appropriate and fertile field for the development of an Indigenous oral traditions-based New Indian History.
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Detroit Free Press, May 10, 1906
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The Detroit Press talks about a commotion that lead to four people being killed and three more people in serious condition. The article then goes on to say that there was also a similar event that happened a few days later near Mistawasis.
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Documents De La Session [Volume 31, No. 1 (1897)]
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- This Document is in French-
This document mentions Mistawasis on page 389
Page Translation:
Auditor General-Part G
Wild: Benefits and travel expenses. Appointments. Fresh of travel.
Mcintosh, L. M., teacher, Mistawasis, 12 m. to June 30 ................. 300 00
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Documents De La Session [Volume 31, No. 1 (1897)]
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- This Document is in French-
This document mentions Mistawasis on page 389
Page Translation:
Auditor General-Part G
Wild: Benefits and travel expenses. Appointments. Fresh of travel.
Mcintosh, L. M., teacher, Mistawasis, 12 m. to June 30 ................. 300 00
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Dominion Presbyterian, 1907
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The author of this report talks about on the first of March, Mrs. Mackay had died a sudden death. The article also talks about her relationships with her family and how she was the daughter of Hon. Robert MacBeth. The article talks about their work with communities and the rebellion of 1885.
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Dreamcatchers in the City
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--Description taken from "Dreamcatchers in the City "--
Dreamcatchers in the City presents an ethnohistorical account of Native community building in Toronto by examining four overlapping broad themes. First, it is argued that the particularities of the experience of Native urbanization, combined with the socio-political context of Native and non-Native relations in Canada provide for a unique and intriguing evolution of Native social movements. The particular history of one social movement organization (SMO), the Native Canadian Centre of Toronto is told in terms of its key roles in local Native community building, in power relations surrounding the mobilization and delineation of Native culture, tradition and identity, and in national organizing around urban Native issues.
Secondly, consideration is given to class and gender, which in this case sheds new light on the interpretation of history from an anthropological point of view, by illustrating the complex layers of human experience observable only through an ethnographic window. Here, the formation of a Native middle-class is examined in relation to collective action responding to the needs of urban Native people, and the emergence of power structures within the community. The shifting dynamics and layering of gender, race and class relations between Native and non-Native people in the development of the Toronto Native community points up the personal and collective agency mobilized to counter assimilation in the processes of Native urbanization.
Third, the socio-historical approach used here adds to the debate on concepts significant to anthropologists, including notions of community and community membership, culture and identity. These are explored in terms of both Rhoda Halperin's (1991) and Eric Wolf's (1982) leads, seeing community and culture as “practiced” and as “responsive processes” to structural and interactive relations of power. Fourth, the author's personal “practice of community,” in particular through the creation of the Toronto Native Community History Project and its lasting impacts is explored, from a feminist, reflexive point-of-view. This adds innovative ideas for those interested in participatory action research, and in the vision of more collaborative research with Indigenous peoples in the future.
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Dreaver ET AL. v The King
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The report of, Dreaver ET AL. v The King goes over payment from the government. The document talks about where the money should go, fifty percent goes to the capital account for the band, and the remain fifty goes to other purposes such as rations for the sick, farming equipment. The article also mentions The Limitations of Actions Act of 1932. The report also goes over treaty rights such as land and health care rights.
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Duck Lake Agency, 1
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In this document, each informants reviews different topics to Mandelbaum. Statements that are brought up is the pilgrimage, last people of the Prairies and House People.
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Duck Lake Agency, 1891
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In this document, there is a permission for transfer to from One Arrow to Mistawasis community.
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Duck Lake Agency, 2
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This report talks about the three highlights. The first highlight is with Sisikwau “Rattlesnake.” Sisikwau told a story to them about three men who wanted to get buffalo but were not allowed. The second highlight of this report is with informant Joe Wolf, who talks about the transition of power between brothers and the signing of a treaty. The third and final informant is with Alec Daniel, in this part, Daniel talks about his community, and the writer of this report talks about the old ways, about how other communities would often visit each other.