Treaty Walk

White. Settler descendant. English Speaking. Able bodied. Privileged. Cis-gender. Female. Czech and Russian. Treaty Partner. I can acknowledge that I am a treaty partner as I am practicing wîtaskêwin [wee-TUS-Kay-win]; I am living on the land that once belonged to the Indigenous peoples.

I begin my poem with stating how my whiteness has contributed to my privilege and there has never been a reason or need for me to fight for my privilege, it was always there, as “The privilege of my ancestors, Past down onto me. Through the colour of my skin– Royal, through no decree.” It is clear that “much of [my] identity [has been] formed by [my] parents, grandparents and [my] whole community (Facing History And Ourselves, 2019), through my upbringing and as part of my miskâsowin is realizing this.

Throughout the semester in ECCU 400, my viewpoints and thoughts have shifted as I have embarked on a treaty walk. My treaty walk involves unlearning with the harsh truth of Canada’s reality, which essentially affects me not only as an individual but professionally, as an educator. As The Truth and Reconciliation Commission of Canada stated, “The importance of truth telling in its own right should not be underestimated; it restores the human dignity of victims of violence and calls governments and citizens to account. Without truth, justice is not served, healing cannot happen, and there can be no genuine reconciliation between Aboriginal and non-Aboriginal peoples in Canada” (p. 117), as I discussed early on in blog post 1 and 2. Through tâpwêwin, it has affected my miskâsowin process, as I have discovered self.

A struggle that reoccured throughout the semester was essentially acknowledging where I come from; “I acknowledge I am from Treaty 7 to now Treaty 4, How can I acknowledge this when it was a closed door?” This was a difficult task to acknowledge as it was uncomfortable for me to state that I am from Treaty 7 land, as I feel ashamed for how naive and inconsiderate I was while living on the land, as I did not realize the stories of the land in which I lived on. This struggled has greatly contributed to my miskâsowin process, through an uncomfortable process, in which I discussed throughout many blogs especially blog 4. It is clear, as stated in my poem that because of the single stories and how privileged I have been that “I have lived my life through a colonial lens, Which so ever contends.” The myth of the drunken Indian, Vowel (2016, p.151-157) describes is a very prevalent and ugly stereotype that has created very heavy baggage for all indigenous peoples, which I acknowledge was apart of my beliefs while living on Treaty 7 territory, as this was something I had seen frequently.

Vowel said, “Learning about the treaties and the historic and contemporary contributions of Indigenous peoples is ... vital if Canadians are ever going to achieve a base level of knowledge necessary to enter into any form of ‘new relationships’ with [Indigenous peoples]" (2016, p.178). As an educator this is part of my responsibility as a way to move towards reconciliation. “Now I am a teacher and I must teach. Not teach about curriculum’s single stories, this will only preach. But rather invite students on a journey of truth, To understand more of the harsh reality of Canada’s past that is so obtuse.” As Palmater & Balfour (2018) stated, “Speaking truth is the first step to reconciliation” (2018). “Every time we do take action, we create change, and it may not be change that happens that day, or that week, or that month, but it is change” (n. d), by acknowledging the real cold, harsh truth of Canada’s past, contributes to my role as an educator. When we “explore where these beliefs come from and start questioning the validity of the sources and then work to rebuild our identities with positive and empowering self-images” (Facing History And Ourselves, 2019). It is essential to try to combat this by trying to look through a different lens and understand other perspectives, rather than being stuck to my single stories.

As an educator I must ensure Treaty Education is fluid within other subjects, as Principle 6 (The Truth and Reconciliation Commission of Canada, 2015) states, “All Canadians, as Treaty peoples, share responsibility for establishing and maintaining mutually respectful relationships” (p.4). Cardinal and Hildebrandt (2002) explains the principles that are affirmed by treaties, which includes the commitment between parties to maintain relationships and peace. As a teacher, I have a responsibility to fulfill this principle. It is my responsibility to tell tâpwêwin about Canada's history to my students. I am “Forever on a journey of unlearning, While the idea of being uncomfortable is burning” as I discover and continue to create good relations with Indigenous peoples, miyo-wîcêhtowin [mi-YOH-wee-TSAY-too-win]. By taking part in the Treaty Event and essentially making mistakes, it not only benefited myself but others as well as one learns through mistakes. Reconciliation involves people coming together with open minds, willing to learn the truth and take part in hard conversation, which was seen throughout the Treaty Event and Fort Qu’Appelle with very valuable information and conversations around tâpwêwin and miskâsowin. These conversations and truths are necessary to be told because “these are realities that require our immediate attention in order to build a safe community for women and people of all genders to live, work, and play" as Balfour (n. d) stated.

My renewed treaty commitments, as part of my miskâsowin, is participating in pipe ceremonies. Through this it has allowed me to acknowledge how “I am a treaty person, for white settlers have ignored. We are privileged through the unprivileged, And that must not be ignored.” Knowledge Keeper Alma Kytwayhat (2008) had said, “the smoking of the pipe signifies two important conditions for the participants: [one,] they are pledging a solemn covenant or are in agreement [two,] they must then speak the ultimate truth” (p.49). It clearly entails that as individuals we are being honest and trying to find the truth. Without a doubt, “the smoking of the pipe is more than a handshake of friendship; it contains a spiritual connection with the Creator as a witness to the solemn oath” (p.49), as it was a pledging of promises and confirmed the commitments of both the Crown and the First Nations (Office of the Treaty Commissioner., 2008, p.49).