Métis Nation in Canada

A Historical Overview
Prepared by: Sheila D. Genaille, President
Métis National Council of Women

People of mixed ancestry appeared in eastern Canada soon after initial contact between Indigenous peoples and Europeans. But, it was only on the isolated plains of Western Canada that this group evolved into a new and distinct Indigenous entity. This phenomenon was attributable to the peculiar history of Western Canada in the region that was known then as Ruperts Land. There were two groups of Métis - descendants of English/Indigenous unions known as half-breeds and descendants of French/Indigenous unions known as Métis. The two were a closely knit group, bound by their common Indigenous origin, the fur trade and their western homeland.

During the formative years, the Métis of Western Canada were able to sustain their national homogeneity due to their geographical location, their nomadic way of life, and their social and military organization. This society was so complex that it developed government structures including a judiciary with a codified set of laws.

The people born of these mixed European/Indigenous unions developed a collective conscientiousness very early; and we call this consciousness Métis Nationalism. Not until the Métis felt the infringement upon their way of life did they form a stronger nationalist movement. It was these people, the Métis, so often referred to as "HALF-BREED SAVAGES", who rose to fight for their rights in 1816, 1849, 1870 and again in 1885. In 1816, the Métis formally declared "NOUS SOMMES LA NOUVELLE NATION", "WE ARE THE NEW NATION".

In the early years of the Métis Nation, women have been recognized for their contribution in the development of the West. With her dual heritage, the Métis woman possessed the ideal qualifications for a fur trader's wife: acclimatized to life in the West and familiar with Indigenous ways, she could also make a successful adaptation to white culture. As fur trade families began to intermarry extensively, the custom of the country evolved toward European concepts of marriage and the fur trade society pulled increasingly away from its Indigenous roots.

Métis women remained an important element in the labour force at the fur trade posts. From their Indigenous mothers, they learned, and in turn, passed on those native skills so necessary to the functioning of the trade; making moccasins, netting snowshoes and preparing pemmican. They were expert needlewomen, and their skill, in fashioning mittens, caps and leggings, became increasingly useful. Métis women became renowned for their beautiful and intricate bead and quill work. They were skilled in providing food - such as snaring rabbits. They also took an active part in planting and harvesting potatoes which were the mainstay of subsistence agriculture practiced around many fur trade posts.

Métis women were often excellent interpreters and familiarity with the Indigenous customs and language her role as intermediary between the Indigenous peoples and whites grew. Occasionally the Métis wife was known to have saved the life of her husband due to her understanding of Indigenous customs and characteristics. John Haldane, a Nor'Wester, was reportedly spared his life because of his "country wife" who had been able to intercede with some hostile Indians during an incident at Rat Portage.

With the emergence of the Métis wife and the growth of widespread intermarriage between the men of both fur trade companies and these "daughters of the country", resulted in important implications for fur trade society. The complex kinship network which developed gave an unique cohesiveness to this early Western Canadian society, a society characterized by its own Indigenous customs, which still continues today.

In the early days of the fur trade, Métis were employed by both the North West Company and the Hudson's Bay Company and continued after the joining of the companies in 1820. Some of the occupations were: voyageurs, interpreters, and guides. Instead of being hired by the year, as were their French voyageur fathers, the Métis were usually engaged for specific journeys to carry the freight to the distant posts by contract lot.

In early spring before the ice had totally melted on the river, canoemen both in Western Canada - loaded with furs and in Eastern Canada loaded with supplies and trade goods left their respective regions. Life on the river was hard and men of the river would never become a partner in the fur companies and very seldom even a clerk. At age forty, they would be bent like old men and forced to retire.

The fur trade was the single most important force in shaping the New Nation. For more than two centuries the fur trade was the only form of commercial activity in Western Canada. Today, many of the Métis still continue trapping to supplement their income or it is their main source of income.

Over the past ten years, there have been an average of 80,000 trappers in Canada (based on trapping licenses), of whom half are Indigenous peoples. In 1995, approximately 73,000 Canadians were licensed to trap, with approximately 35,000 Indigenous trappers. Trapping not only benefits the Indigenous trapper, but the whole community. Many Indigenous peoples gain an important non-monetary benefit from trapping by eating the meat of the fur bearers they have caught.

Indigenous peoples are involved in the manufacturing and merchandising of garments and crafts within the fur industry. Because of the importance of the European market, the proposed EU fur import prohibition will lower the world price for wild fur, and the trapper's income will decline by volume and price as well. Indigenous peoples, particularly, those in remote and northern communities have few sources of cash income and the income earned from the fur trade is an essential part of their income. Any interruption of the fur trade threatens the future of the Indigenous fur industry in Canada and undermines the fundamental right of Indigenous peoples to ensure their economic and cultural survival. Indigenous peoples severely affected are those who derive most of their income from trapping; these people live in rural or northern regions of Canada. This region, approximately 7.7 million kilometers, from the Arctic to the Great Lakes; from Newfoundland to British Columbia, is an area 2.5 times the size of the European Union.

The statement that Indigenous peoples in Canada are being used by government and the fur industry to defend the fur trade is erroneous. Indigenous peoples in Canada are represented by organizations that retain their independence from both government and industry. However; Indigenous peoples are also Canadians and choose to work with government and industry on issues of common concern.

We suggest that the conservation intention of the Regulation is feeble and none of the species listed is considered to be endangered or threatened. Further, no indications have been made as to how a ban on the use of jaw-type leghold traps would improve the conservation of species that would be taken by other means. Most of the listed species are not found in the European Union, or if they are, are not subject to special conservation measures within the European Union.

Trapping is a way of life for Indigenous peoples in Canada. There are regulatory and administrative practices in place for all trappers which are the responsibility of the provincial and territorial governments. Within these jurisdictions, harvest quotas, season of harvest, and trapline management systems are common features within each area.

As trapping is a profession and a way of life for many Canadians and to qualify for a trapper's license in all of the Canadian jurisdictions, a trapper education course is mandatory. Through training opportunities, experienced trappers continue to up-grade their skills and knowledge and have played a critical role in conservation of fur bearer populations throughout the country.

Indigenous peoples of Canada have been leaders in the conservation and sustainable use of wildlife for thousands of years. In contrast, European nations have destroyed or seriously depleted their own wildlife resources and habitats. The trappers traditional respect for the animals they hunt has been, over the years, translated into a wide range of wildlife management practices and legislation.

While the traditions of trapping are centuries old, trappers along with governments and industry, take the responsibility to look for and adopt new and improved ways of trapping. As skilled environmental managers, trappers have extensive knowledge about the habitat and behavioral traits of each species.

Indigenous peoples have for centuries been the stewards of the environment. Trapping by Indigenous peoples reinforces their unique social, spiritual, and cultural relationship with the land and it resources and harvesting of wildlife is the hear of this relationship/

Trapping must and will continue to be a vital par of Indigenous Canadian way of life.

Métis National Council of Women

The Métis National Council of Women was incorporated in September of 1992 to advance the collective interests of Métis women. The Métis National Council of Women is a federation of independent provincial and territorial Métis women's organizations form the Métis Homeland. The Organization's Head Office is located in Ottawa, Ontario and the organizational members include:

• Pacific Métis Federation of Women
• Alberta Métis Women Association
• Métis Women's Association of the Western Northwest Territories
• Métis Women of Saskatchewan, Incorporated
• Métis Women of Manitoba, Incorporated
• Métis Women of Ontario

Who Are the Métis?

The Métis are a distinct nation of Indigenous people with a unique, colourful and valuable history and culture. Métis are primarily located in the prairie provinces but are also present in Ontario, British Columbia and Northwest Territories. While census data has traditionally under counted the Métis, it is estimated that approximately 200,000 individuals continue to self-identify with the historic Métis Nation today.