Treaty At Lesser Slave Lake.

On the 19th of June our little fleet landed at Willow Point. There was a rude jetty, or wharf, at this place, below the little trading village referred to, at which loaded boats discharged. Formerly they could ascend the sluggish and shallow channel connecting the expansion of the Heart River, called Buffalo Lake, with the head of Lesser Slave Lake, a distance of about three miles, and as far as the Hudson’s Bay Company’s post, around which another trading village had gathered. This temporary fall in the water level partly accounted for the growth of the village at Willow Point, where sufficient interests had arisen to cause a jealousy between the two hamlets. Once upon a time Atawaywe Kamick was supreme. This is the name the Crees give to the Hudson’s Bay Company, meaning literally “the Buying House.” But now there were many stores, and “free trade” was rather in the ascendant. In the middle was safety, and therefore the Commissioners decided to pitch camp on a beautiful flat facing the south and fronting the channel, and midway between the two opposing points of trade. A feu de joie by the white residents of the region, of whom there were some seventy or eighty, welcomed the arrival of the boats at the wharf, and after a short stay here, simply to collect baggage, a start was made for the camping ground, where our numerous tents soon gave the place the appearance of a village of our own.

Tepees were to be seen in all directions from our camp the lodges of the Indians and half-breeds. But no sooner was the treaty site apparent than a general concentration took place, and we were speedily surrounded by a bustling crowd, putting up trading tents and shacks, dancing booths, eating-places, etc., so that with the motley crowd, including a large number of women and children, and a swarm of dogs such as we never dreamt of, amounting in a short space by constant accessions to over a thousand, we were in the heart of life and movement and noise.

Mr. Ross, as already stated, had gone on by trail from Edmonton, partly in order to inspect it, and managed to reach the lake before us, which was fortunate, since Indians and half-breeds had collected in large numbers, and women thus able to allay their irritation and to distribute rations pending the arrival of the other members of the Commission. During the previous winter, upon the circulation in the North of the news of the coming treaty, discussion was rife, and every cabin and tepee rang with argument. The wiseacre was not absent, of course, and agitators had been at work for some time endeavouring to jaundice the minds of the people half-breeds, it was said, from Edmonton, who had been vitiated by contact with a low class of white men there and, therefore, nothing was as yet positively known as to the temper and views of the Indians. But whatever evil effect these tamperings might have had upon them, it was felt that a plain statement of the proposals of the Government would speedily dissipate it, and that, when placed before them in Mr. Laird’s customary kind and lucid manner, they would be accepted by both Indians and half-breeds as the best obtainable, and as conducing in all respects to their truest and most permanent interests.

On the 20th the eventful morning had come, and, for a wonder, the weather proved to be calm, clear and pleasant. The hour fixed upon for the beginning of negotiations was two p.m., up to which time much hand-shaking had, of course, to be undergone with the constant new arrivals of natives from the forest and lakes around. The Church of England and Roman Catholic clergy, the only missionary bodies in the country, met and dined with our party, after which all adjourned to the treaty ground, where the people had already assembled, and where all soon seated themselves on the grass in front of the treaty tent a large marquee the Indians being separated by a small space from the half-breeds, who ranged themselves behind them, all conducting themselves in the most sedate and orderly manner.

Mr. Laird and the other Commissioners were seated along the open front of the tent, and one could not but be impressed by the scene, set as it was in a most beautiful environment of distant mountains, waters, forests and meadows, all sweet and primeval, and almost untouched by civilized man. The whites of The region had also turned out to witness the scene, which, though lacking the wild aspect of the old assemblages on the plains in the early ’seventies, had yet a character of its own of great interest, and of the most hopeful promise.

The crowd of Indians ranged before the marquee had lost all semblance of wildness of the true type. Wild men they were, in a sense, living as they did in the forest and on their great waters. But it was plain that these people had achieved, without any treaty at all, a stage of civilization distinctly in advance of many of our treaty Indians to the south after twenty-five years of education. Instead of paint and feathers, the scalp-lock, the breech-clout, and the buffalo-robe, there presented itself a body of respectable-looking men, as well dressed and evidently quite as independent in their feelings as any like number of average pioneers in the East. Indeed, I had seen there, in my youth, many a time, crowds of white settlers inferior to these in sedateness and self-possession. One was prepared, in this wild region of forest, to behold some savage types of men; indeed, I craved to renew the vanished scenes of old. But, alas! one beheld, instead, men with well-washed, unpainted faces, and combed and common hair; men in suits of ordinary “store-clothes,” and some even with “boiled” if not laundered shirts. One felt disappointed, almost defrauded. It was not what was expected, what we believed we had a right to expect, after so much waggoning and tracking and drenching, and river turmoil and trouble. This woeful shortcoming from bygone days attended other aspects of the scene. Instead of fiery oratory and pipes of peace the stone calumets of old the vigorous arguments, the outbursts of passion, and close calls from threatened violence, here was a gathering of commonplace men smoking briar-roots, with treaty tobacco instead of “weed,” and whose chiefs replied to Mr. Laird’s explanations and offers in a few brief and sensible statements, varied by vigorous appeals to the common sense and judgment, rather than the passions, of their people. It was a disappointing, yet, looked at aright, a gratifying spectacle. Here were men disciplined by good handling and native force out of barbarism of which there was little to be seen and plainly on the high road to comfort; men who led inoffensive and honest lives, yet who expressed their sense of freedom and self-support in their speech, and had in their courteous demeanour the unmistakable air and bearing of independence. If provoked by injustice, a very dangerous people this; but self-respecting, diligent and prosperous in their own primitive calling, and able to adopt agriculture, or any other pursuit, with a fair hope of success when the still distant hour for it should arrive.

The proceedings began with the customary distribution of tobacco, and by a reference to the competent interpreters who had been appointed by the Commission, men who were residents, and well known to the Indians themselves, and who possessed their confidence. The Indians had previously appointed as spokesman their Chief and head-man, Keenooshayo and Moostoos, a worthy pair of brothers, who speedily exhibited their qualities of good sense and judgment, and, Keenooshayo in particular, a fine order of Indian eloquence, which was addressed almost entirely to his own people, and which is lost, I am sorry to say, in the account here set down.

Mr. Laird then rose, and having unrolled his Commission, and that of his colleagues, from the Queen, proceeded with his proposals. He spoke as follows:

“Red Brothers! we have come here to-day, sent by the Great Mother to treat with you, and this is the paper she has given to us, and is her Commission to us signed with her Seal, to show we have authority to treat with you. The other Commissioners, who are associated with me, and who are sitting here, are Mr. McKenna and Mr. Ross and the Rev. Father Lacombe, who is with us to act as counsellor and adviser. I have to say, on behalf of the Queen and the Government of Canada, that we have come to make you an offer. We have made treaties in former years with all the Indians of the prairie, and from there to Lake Superior. As white people are coming into your country, we have thought it well to tell you what is required of you. The Queen wants all the whites, half-breeds and Indians to be at peace with one another, and to shake hands when they meet. The Queen’s laws must be obeyed all over the country, both by the whites and the Indians. It is not alone that we wish to prevent Indians from molesting the whites, it is also to prevent the whites from molesting or doing harm to the Indians. The Queen’s soldiers are just as much for the protection of the Indians as for the white man. The Commissioners made an appointment to meet you at a certain time, but on account of bad weather on river and lake, we are late, which we are sorry for, but are glad to meet so many of you here to-day.

“We understand stories have been told you, that if you made a treaty with us you would become servants and slaves; but we wish you to understand that such is not the case, but that you will be just as free after signing a treaty as you are now. The treaty is a free offer; take it or not, just as you please. If you refuse it there is no harm done; we will not be bad friends on that account. One thing Indians must understand, that if they do not make a treaty they must obey the laws of the land that will be just the same whether you make a treaty or not; the laws must be obeyed. The Queen’s Government wishes to give the Indians here the same terms as it has given all the Indians all over the country, from the prairies to Lake Superior. Indians in other places, who took treaty years ago, are now better off than they were before. They grow grain and raise cattle like the white people. Their children have learned to read and write.

“Now, I will give you an outline of the terms we offer you. If you agree to take treaty, every one this year gets a present of $12.00. A family of five, man, wife and three children, will thus get $60.00; a family of eight, $96.00; and after this year, and for every year afterwards, $5.00 for each person forever. To such chiefs as you may select, and that the Government approves of, we will give $25.00 each year, and the counsellors $15.00 each. The chiefs also get a silver medal and a flag, such as you see now at our tent, right now as soon as the treaty is signed. Next year, as soon as we know how many chiefs there are, and every three years thereafter, each chief will get a suit of clothes, and every counsellor a suit, only not quite so good as that of the chief. Then, as the white men are coming in and settling in the country, and as the Queen wishes the Indians to have lands of their own, we will give one square mile, or 640 acres, to each family of five; but there will be no compulsion to force Indians to go into a reserve. He who does not wish to go into a band can get 160 acres of land for himself, and the same for each member of his family. These reserves are holdings you can select when you please, subject to the approval of the Government, for you might select lands which might interfere with the rights or lands of settlers. The Government must be sure that the land which you select is in the right place. Then, again, as some of you may want to sow grain or potatoes, the Government will give you ploughs or harrows, hoes, etc., to enable you to do so, and every spring will furnish you with provisions to enable you to work and put in your crop. Again, if you do not wish to grow grain, but want to raise cattle, the Government will give you bulls and cows, so that you may raise stock. If you do not wish to grow grain or raise cattle, the Government will furnish you with ammunition for your hunt, and with twine to catch fish. The Government will also provide schools to teach your children to read and write, and do other things like white men and their children. Schools will be established where there is a sufficient number of children. The Government will give the chiefs axes and tools to make houses to live in and be comfortable. Indians have been told that if they make a treaty they will not be allowed to hunt and fish as they do now. This is not true. Indians who take treaty will be just as free to hunt and fish all over as they now are.

“In return for this the Government expects that the Indians will not interfere with or molest any miner, traveller or settler. We expect you to be good friends with every-one, and shake hands with all you meet. If any whites molest you in any way, shoot your dogs or horses, or do you any harm, you have only to report the matter to the police, and they will see that justice is done to you. There may be some things we have not mentioned, but these can be mentioned later on. Commissioners Walker and Cote are here for the half-breeds, who later on, if treaty is made with you, will take down the names of half-breeds and their children, and find out if they are entitled to scrip. The reason the Government does this is because the half-breeds have Indian blood in their veins, and have claims on that account. The Government does not make treaty with them, as they live as white men do, so it gives them scrip to settle their claims at once and forever. Half-breeds living like Indians have the chance to take the treaty instead, if they wish to do so. They have their choice, but only after the treaty is signed. If there is no treaty made, scrip cannot be given. After the treaty is signed, the Commissioners will take up half-breed claims. The first thing they will do is to give half-breed settlers living on land 160 acres, if there is room to do so; but if several are settled close together, the land will be divided between them as fairly as possible. All, whether settled or not, will be given scrip for land to the value of $240.00, that is, all born up to the date of signing the treaty. They can sell that scrip, that is, all of you can do so. They can take, if they like, instead of this scrip for 240 acres, lands where they like. After they have located their land, and got their title, they can live on it, or sell part, or the whole of it, as they please, but cannot sell the scrip. They must locate their land, and get their title before selling.

“These are the principal points in the offer we have to make to you. The Queen owns the country, but is willing to acknowledge the Indians’ claims, and offers them terms as an offset to all of them. We shall be glad to answer any questions, and make clear any points not understood. We shall meet you again to-morrow, after you have considered our offer, say about two o’clock, or later if you wish. We have other Indians to meet at other places, but we do not wish to hurry you. After this meeting you can go to the Hudson’s Bay fort, where our provisions are stored, and rations will be issued to you of flour, bacon, tea and tobacco, so that you can have a good meal and a good time. This is a free gift, given with goodwill, and given to you whether you make a treaty or not. It is a present the Queen is glad to make to you. I am now done, and shall be glad to hear what any one has to say.”

KEENOOSHAYO (The Fish): “You say we are brothers. I cannot understand how we are so. I live differently from you. I can only understand that Indians will benefit in a very small degree from your offer. You have told us you come in the Queen’s name. We surely have also a right to say a little as far as that goes. I do not understand what you say about every third year.”

MR. MCKENNA: “The third year was only mentioned in connection with clothing.”

KEENOOSHAYO: “Do you not allow the Indians to make their own conditions, so that they may benefit as much as possible? Why I say this is that we to-day make arrangements that are to last as long as the sun shines and the water runs. Up to the present I have earned my own living and worked in my own way for the Queen. It is good. The Indian loves his way of living and his free life. When I understand you thoroughly I will know better what I shall do. Up to the present I have never seen the time when I could not work for the Queen, and also make my own living. I will consider carefully what you have said.”

MOOSTOOS (The Bull): “Often before now I have said I would carefully consider what you might say. You have called us brothers. Truly I am the younger, you the elder brother. Being the younger, if the younger ask the elder for something, he will grant his request the same as our mother the Queen. I am glad to hear what you have to say. Our country is getting broken up. I see the white man coming in, and I want to be friends. I see what he does, but it is best that we should be friends. I will not speak any more. There are many people here who may wish to speak.”

WAHPEEHAYO (White Partridge): “I stand behind this man’s back” (pointing to Keenooshayo). “I want to tell the Commissioners there are two ways, the long and the short. I want to take the way that will last longest.”

NEESNETASIS (The Twin): “I follow these two brothers, Moostoos and Keenooshayo. When I understand better I shall be able to say more.”

MR. LAIRD: “We shall be glad to hear from some of the Sturgeon Lake people.”

THE CAPTAIN (an old man): “I accept your offer. I am old and miserable now. I have not my family with me here, but I accept your offer.”

MR. LAIRD: “You will get the money for all your children under age, and not married, just the same as if they were here.”

THE CAPTAIN: “I speak for all those in my part of the country.”

MR. LAIRD: “I am sorry the rest of your people are not here. If here next year their claims will not be overlooked.”

THE CAPTAIN: “I am old now. It is indirectly through the Queen that we have lived. She has supplied in a manner the sale shops through which we have lived. Others may think I am foolish for speaking as I do now. Let them think as they like. I accept. When I was young I was an able man and made my living independently. But now I am old and feeble and not able to do much.”

MR. ROSS: “I will just answer a few questions that have been put. Keenooshayo has said that he cannot see how it will benefit you to take treaty. As all the rights you now have will not be interfered with, therefore anything you get in addition must be a clear gain. The white man is bound to come in and open up the country, and we come before him to explain the relations that must exist between you, and thus prevent any trouble. You say you have heard what the Commissioners have said, and how you wish to live. We believe that men who have lived without help heretofore can do it better when the country is opened up. Any fur they catch is worth more. That comes about from competition. You will notice that it takes more boats to bring in goods to buy your furs than it did formerly. We think that as the rivers and lakes of this country will be the principal highways, good boatmen, like yourselves, cannot fail to make a good living, and profit from the increase in traffic. We are much pleased that you have some cattle. It will be the duty of the Commissioners to recommend the Government, through the Superintendent-General of Indian Affairs, to give you cattle of a better breed. You say that you consider that you have a right to say something about the terms we offer you. We offer you certain terms, but you are not forced to take them. You ask if Indians are not allowed to make a bargain. You must understand there are always two to a bargain. We are glad you understand the treaty is forever. If the Indians do as they are asked we shall certainly keep all our promises. We are glad to know that you have got on without any one’s help, but you must know times are hard, and furs scarcer than they used to be. Indians are fond of a free life, and we do not wish to interfere with it. When reserves are offered you there is no intention to make you live on them if you do not want to, but, in years to come, you may change your minds, and want these lands to live on. The half-breeds of Athabasca are being more liberally dealt with than in any other part of Canada. We hope you will discuss our offer and arrive at a decision as soon as possible. Others are now waiting for our arrival, and you, by deciding quickly, will assist us to get to them.”

KEENOOSHAYO: “Have you all heard? Do you wish to accept? All who wish to accept, stand up!”

WENDIGO: “I have heard, and accept with a glad heart all I have heard.”

KEENOOSHAYO: “Are the terms good forever? As long as the sun shines on us? Because there are orphans we must consider, so that there will be nothing to be thrown up to us by our people afterwards. We want a written treaty, one copy to be given to us, so we shall know what we sign for. Are you willing to give means to instruct children as long as the sun shines and water runs, so that our children will grow up ever increasing in knowledge?”

MR. LAIRD: “The Government will choose teachers according to the religion of the band. If the band are pagans the Government will appoint teachers who, if not acceptable, will be replaced by others. About treaties lasting forever, I will just say that some Indians have got to live so like the whites that they have sold their lands and divided the money. But this only happens when the Indians ask for it. Treaties last forever, as signed, unless the Indians wish to make a change. I understand you all agree to the terms of the Treaty. Am I right? If so, I will have the Treaty drawn up, and to-morrow we will sign it. Speak, all those who do not agree!”

MOOSTOOS: “I agree.”

KEENOOSHAYO: “My children, all who agree, stand up!”

The Reverend Father Lacombe then addressed the Indians in substance as follows: He reminded them that he was an old friend, and came amongst them seven years ago, and, being now old, he came again to fulfil another duty, and to assist the Commission to make a treaty. “Knowing you as I do, your manners, your customs and language, I have been officially attached to the Commission as adviser. To-day is a great day for you, a day of long remembrance, and your children hereafter will learn from your lips the events of to-day. I consented to come here because I thought it was a good thing for you to take the Treaty. Were it not in your interest I would not take part in it. I have been long familiar with the Government’s methods of making treaties with the Saulteaux of Manitoba, the Crees of Saskatchewan, and the Blackfeet, Bloods and Piegans of the Plains, and advised these tribes to accept the offers of the Government. Therefore, to-day, I urge you to accept the words of the Big Chief who comes here in the name of the Queen. I have known him for many years, and, I can assure you, he is just and sincere in all his statements, besides being vested with authority to deal with you. Your forest and river life will not be changed by the Treaty, and you will have your annuities, as well, year by year, as long as the sun shines and the earth remains. Therefore I finish my speaking by saying, Accept!”

The chiefs and counsellors stood up, and requested all the Indians to do so also as a mark of acceptance of the Government’s conditions. Father Lacombe was thanked by several for having come so far, though so very old, to visit them and speak to them, after which the meeting adjourned until the following day.

At three p.m. on Wednesday, the 21st, the discussion was resumed by Mr. Laird, who, after a few preliminary remarks read the Treaty, which had been drafted by the Commissioners the previous evening. Chief Keenooshayo arose and made a speech, followed by Moostoos, both assenting to the terms, when suddenly, and to the surprise of all, the chief, who had again begin to address the Indians, perceiving gestures of dissent from his people, suddenly stopped and sat down. This looked critical; but, after a somewhat lengthy discussion, everything was smoothed over, and the chief and head men entered the tent and signed the Treaty after the Commissioners, thus confirming, for this portion of the country, the great Treaty which is intended to cover the whole northern region up to the sixtieth parallel of north latitude. The satisfactory turn of the Lesser Slave Lake Treaty, it was felt, would have a good effect elsewhere, and that, upon hearing of it at the various treaty points to the west and north, the Indians would be more inclined to expedite matters, and to close with the Commissioner’s proposals. [The foregoing report of the Treaty discussions is necessarily much abridged, being simply a transcript of brief notes taken at the time. The utterances particularly of Keenooshayo, but also of his brother, were not mere harangues addressed to the “groundlings,” but were grave statements marked by self-restraint, good sense and courtesy, such as would have done no discredit to a well-bred white man. They furthered affairs greatly, and in two days the Treaty was discussed and signed, in singular contrast with treaty-making on the plains in former years.]

The first and most important step having been taken, the other essential adhesions had now to be effected. To save time and wintering in the country, the Treaty Commission separated, Messrs. Ross and McKenna leaving on the 22nd for Fort Dunvegan and St. John, whilst Mr. Laird set out shortly afterwards for Vermilion and Fond du Lac, on Lake Athabasca. He reached Peace River Crossing on the 30th, and met there, next day, a few Beaver Indians and the Crees of the region. The Beaver chief, who was present, did not adhere, saying that his band was at Fort Dunvegan, and that he could not get there in time. The date of the St. John Treaty had been fixed for the 21st of June, but, owing to the detentions described, the appointment could not be kept, and word was therefore sent to the Indians to stay where they were until they could be met. But when the Commissioners were within twenty-five miles of the Fort they got a letter from the Hudson’s Bay Company’s agent telling them that the Indians had eaten up all the provisions there, and had left for their hunting-grounds, with no hope of their coming together again that season. They therefore returned to Fort Dunvegan, and took the adhesion of some Beaver Indians, and then left for Lower Peace River. On the 8th July, Mr. Laird secured the adhesion of the Crees and Beavers at Fort Vermilion, and Messrs. Ross and McKenna of those at Little Red River, the headman there refusing to sign at first because, he said, “he had a divine inspiration to the contrary”! This was followed by adhesions taken by the latter Commissioners, on the 13th, from the Crees and Chipewyans at Fort Chipewyan.

“Here it was,” Mr. McKenna writes me, “that the chief asked for a railway the first time in the history of Canada that the red man demanded as a condition of cession that steel should be laid into his country. He evidently understood the transportation question, for a railway, he said, by bringing them into closer connection with the market, would enhance the value of what they had to sell, and decrease the cost of what they had to buy. He had a striking object-lesson in the fact that flour was $12 a sack at the Fort. These Chipewyans lost no time in flowery oratory, but came at once to business, and kept us, myself in particular, on tenterhooks for two hours. I never felt so relieved as when the rain of questions ended, and, satisfied by our answers, they acquiesced in the cession.”

Next morning these Commissioners left for Smith’s Landing, and, on the 17th, made treaty with the Indians of Great Slave Lake. Meanwhile Mr. Laird had proceeded to Fond du Lac, at the eastern end of Lake Athabasca, and there, on the 27th, the Chipewyans adhered, whilst Messrs. Ross and McKenna, in order to treat with the Indians at Fort McMurray and Wahpooskow, separated. The latter secured the Chipewyans and Crees at the former post, and Mr. Ross the Crees at Wahpooskow, both adjustments, by a coincidence, being made on the same day.

This completed the Treaty of 1899, known as N, the most important of all since the Great Treaty of 1876.

The work of the Commission being now over, its members prepared to leave the country. Messrs. Ross and McKenna set out for Athabasca Landing, whilst Mr. Laird accompanied us to Pelican Rapids, but left us there and pushed on, like the others, for home.

There were, of course, many Indians who did not or could not turn up at the various treaty points that year, viz., the Beavers of St. John, the Crees of Sturgeon Lake, the Slaves of Hay River, who should have come to Vermilion, and the Dog-Ribs, Yellow-Knives, Slaves, and Chipewyans, who should have been treated with at Fort Resolution, on Great Slave Lake.

Accordingly, a special commission was issued to Mr. J. A. Macrae, of the Indian Office in Ottawa, who met the Indians the following year at the points named, and in May, June, and July, secured the adhesion of over 1,200 souls, making, with subsequent adhesions, a total of 3,568 souls to the 30th June, 1906.

The largest numbers were at Forts Resolution, Vermilion, Fond du Lac, and Lesser Slave Lake, the latter ranking fourth in the list. Of course, there are still to be treated with the Indians of the Mackenzie River and the Esquimaux of the Arctic coast. But Treaty Eight covers the most valuable portions of the Northern Anticlinal, though this is a conjecture, as the resources of the lower Mackenzie Basin, and even of the Barren Lands, are only now becoming known, and may yet prove to be of great value. Bishop Grouard told me that at their Mission at Fort Providence, potatoes, turnips and barley ripened, and also wheat when tried, though this, he thought, was uncertain. I have also heard Chief-factor Camsell speak quite boastfully of his tomatoes at Fort Simpson. As a matter of fact, little is known practically as to the bearing of the climate and long summer sunshine on agriculture in the Mackenzie District. But be that region what it may, there has been already ceded an empire in itself, extending, roughly speaking, from the 54th to the 60th parallel of north latitude, and from the 106th to the 130th degree of west longitude. In this domain there is ample room for millions of people; and, as I must now return to the Half-breed Commission on Lesser Slave Lake, I shall give, as we go, as fair a picture as I can of its superficial features and the inducements it offers to the immigrant.