Grateful Treaty Person Toolkit

The development of the Declaration of Truth and Allyship was led by Dr. Karine Duhamel with input from the Debwewin Advisory Council Members and agreed to by the Ally Leadership Council.

Why is there a Commitment?

To be accountable to each other as allies and community members, we are asking neighbours to make a commitment to move Oakville forward on a path towards community to community reconciliation with our Treaty allies. 

We have curated a number of resources to share an Indigenous view of history, treaties and assimilation policies. We are very indebted to the MCFN Council, Elders and knowledge-keepers. We also are indebted to the following publications for sharing their impressive works and inspiring us:

We share our gratitude to the publishers, writers, researchers and artists who came before:

• A Treaty Guide for Torontonians, created by the Talking Treaties Collective, published by Jumblies Press, the Toronto Biennial of Art and Art Metropole, 2022,
• Decolonization Toolkit, Organisational Decolonisation Action Plan, and Decolonization Toolkit Facilitator Guide  research and writer Katelynn Herchak, Editors: Cleo Brenton, Lynn Thornton, Astrid Perez- Punn and Design; Andy Harris by Videa, Victoria, BC,
• Treaty 7 Indigenous Ally Toolkit, Calgary Foundation, 2022.
• Treaty and the Treaty Relationship, Canada’s History Magazine Treaty Issue, Canada’s National History Society, 2018.

We also gathered the resources shared in our community.

1) Local Mississaugas History in Oakville area

• Anishinaabemowin Names (Jumblies 48-50) 
• The Mississaugas were a people of the waters and named the waterways.
• MCFN Timeline (MCFN)

MCFN historical video Oakville Historical Moments courtesy of the Oakville Public Library

MCFN Video: Sacred Trust

• Missisakis: On The Indigenous History Of The Tkaronto Islands

Historical Mississauga figures

1. 1. Quinipeno, or Kinuebenae mid 1700s-1812 Chief at Bronte
   2. Kakkewaquonaby, Rev. Peter Jones 1802-1856
   3. Nahneebahwequa, Catherine Sutton 1824-1865
   4. Nawahjegezhegwabe, Joseph Sawyer 1786-1863

Coming February 2023 -  Mississaugas in Oakville from the Great Peace of Niagara 1764 to their 1847 removal from Credit River Village to the Brant Reserve 

2) Treaties

“Treaties can be part of the foundational fabric of society, but only if society embraces them for the agreements they were intended to be: agreements based on the principles of friendship, peace and respect for all future generations.”

Dr. Karine Duhamel, Debwewin Advisory Council

This section explores the truth ‘Debwewin” from an Indigenous perspective of the treaties and the relationships that were embedded in the treaty making process.

Pre-contact Indigenous Peoples had robust treaty-making practices with one another. Treaty processes embedded important principles of reciprocity, respect and regular (annual) renewal of these relationships. Reciprocity, the practice of exchanging for mutual benefit, is the basis for relationships with allies and with “All My Relations” - the animals, plants, land and water. “Indigenous view of Treaties as agreements to share and to live in relationship on and with the land," states Aimee Craft.

Indigenous Peoples brought this world view to the Treaty Making process with the British Crown. As Dr. Duhamel advises, “From the First Nations point of view, the Treaties granted Europeans access to the territory; settlers had the right to use some of the territory within the context of the Creator’s laws.”

The British Crown entered into agreements with local Indigenous populations using Wampum belts to depict the agreement itself. These local Indigenous populations included the Wendat (Huron), Haudenasaunee (Iroquois) and the Anishinaabeg (Ojibwe). The Great Peace of Niagara of 1764 is symbolized in the Covenant Chain Wampum Belt that united the British with many Indigenous nations.

The local Treaties in Oakville are not treaties of one conquered nation over another. These are Treaties between allies and extend from the Royal Proclamation of 1763 which sets out the treaty-making process with the Crown, symbolized in the Covenant Chain Wampum belt of 1764 and embedded in Section 25 (a) of the Canadian Constitution. These Treaties, like other Treaties and legal agreements with Indigenous Peoples entered into by the British Crown are still in effect today. As long as “the grass grows, the sun shines and the river flows.”

Oakville resides on two Treaties between the British Crown and the Mississaugas of the Credit First Nation which makes us allies in the traditional sense as these treaties were signed pre-Canadian Confederation, between two sovereign nations, the Crown and the Mississaugas.

The intent of these local treaties are not uncontested. As early as 1829 Mississauga Chief Joseph Sawyer wrote:

“ Several years ago we owned land on the twelve mile creek, the sixteen and the Credit. On these we had good hunting and fishing and we did not mean to sell the land but to keep it for our children for ever. Our great father (by Col. Claus) went to us and said, the white people are getting thick around you and we are afraid they or the Yankees will cheat you out of your land. You had better put it into the hands of your very great father the King to keep for you to keep for you till you want to settle, and he will appropatre if for your good & he will take good care of it, and will take you under his wing, and keep you under his arm, & give you schools & build houses for you when you want to settler. Some of these words we thought good, but we did not like to give up all our lands as some were afraid that our great father would keep our land. But our great father had always been very good to us, & we believed all his words & always had great confidence in him so we said “Yes,” keep our land for us.”...

To this date the Mississuagas continue to state that they only left the land in trust with the British Crown, and filed this claim in 2018. In September of this year Canada accepted this claim for negotiation. Canada essentially agreed with the Mississauga’s interpretation of Treaty 22 and have agreed to negotiate compensation for breach of the Treaty.

In recent years, local organizations like the YMCA Oakville and the Town of Oakville have entered Wampum Belt relationships with the Mississaugas. These Wampum belts symbolize allyship and require ongoing relationships and renewal.

Resources:

1. Gakina Gidawgwi’igoomin Anishinaabewiyang: We Are All Treaty People: Understanding the Spirit and Intent of the Treaties Matter to us all” by Dr. Karine Duhamel) Treaties and the Treaty Relationship,Canada’s History Society, 2018.
2. Living Well Together- Understanding Treaties as Agreements to Share by Aimee Craft.Treaties and the Treaty Relationship, Canada’s History Society, 2018.
3. The Great Peace of Niagara ,1764
   • Treaty of Niagara, Royal Proclamation and Covenant Chain Wampum belt (Covenant Chain Wampum Belt-Jumblies 86-91 foldout) Royal Proclamation 1763 (Jumblies p 76-79)
   • Ties of Kinship ; The Treaty of Niagara is seen by some as marking the true founding of Canada  by Philip Cote and Nathan Tidridge from Canada’s History Treaties and the Treaty Relationship.
   • Canadian Constitution Section 25 (a) Aboriginal & Treaty Rights
4. MCFN Treaties (Treaty Booklet)
   1. • MCFN Treaty lands by municipality (electronic)
      • Treaty 14, Head of the Lake Treaty, 1806; MCFN video
   • • Treaty 22, including 16 and 12 mile Creeks, 1820. MCFN video

• Oakville wampum belts
  • MCFN-YMCA Oakville

• • MCFN- Town of Oakville 200th Anniversary of Treaty 22- February 28, 2020

3) About the Mississaugas of the Credit First Nation

“MCFN is open to collaborations and partnerships with everyone who embraces the vision of broad-based, inclusive prosperity; dignity and justice for all; and a cleaner, greener planet Earth.”

MCFN Strategic plan 2019

1. Community Profile
2. Coming Soon - Doodems of the Mississaugas
3. Strategic Plan

The bottom line for our Strategic Plan is growth — and growth in many forms: growing economic opportunities and quality job opportunities, growing our personal and membership’s health and wellness, growing our ability to protect our natural environment, growing the importance of our language, traditional knowledge and values, and growing the level of programs and services offered to the MCFN membership.

Elder Peter's Blood Memory Walk

We need to start from that place of uncomfortableness. When people feel uncomfortable, it means that they’re learning. It’s in that place of uneasiness where we can begin the really hard work."

Angela Bellgarde, Debwewin Advisory Council

As we plan our Acts of Allyship it is important that we centre Indigenous voices, perspectives and the needs of Indigenous communities.

Allyship

By definition “to ally” is to unite or form a connection or relation between a sovereign or state associated with another by treaty or league. For example the British Crown signed two pre-Confederation Treaties in Oakville with its ally the Mississaugas of the Credit.

A more modern concept of ally is to provide assistance and support in an ongoing effort, activity, or struggle to a marginalized or mistreated group but who expresses or gives support to that group.

Interestingly, while we are already formal allies, we have the profound challenge of engaging in the latter action of “allyship” to regain our status as nation to nation allies.

There are a number of excellent resources on how to be an Ally to Indigenous Peoples:

• Decolonization Toolkit, Organisational Decolonisation Action Plan, and Decolonization Toolkit Facilitator Guide  research and writer Katelynn Herchak, Editors: Cleo Brenton, Lynn Thornton, Astrid Perez- Punn and Design; Andy Harris by Videa, Victoria, BC,
• Indigenous Ally Toolkit RÉSEAU pour la stratégie urbaine de la communauté autochtone à Montréal / Montreal Urban Aboriginal Community Strategy NETWORK. Reseaumtlnetwork.com Autumn 2019 Design by Elodie Caron
• Treaty 7 Indigenous Ally Toolkit, Calgary Foundation, 2022.

Reciprocity

Embedded in the Indigenous notion of treaty allyship is the concept of reciprocity, the practice of exchanging resources with others for mutual benefit, especially privileges granted by one country or organization to another. At the heart of reciprocity is sharing so both parties benefit. For instance the Oakville Community Foundation offers its Community Classroom programming to Oakville and MCFN elementary schools.

Offering reciprocity helps to restore the allyship of the treaties.

How do I centre Indigenous voices?

One of the most important aspects of reconciliation is mutually respectful relationship developed between Indigenous and Non-Indigenous peoples. Trust has been broken for generations from Canada’s brutal assimilation policies and the racist attitudes and aggression by many Canadians towards Indigenous community members. Media reports of racist treatment of Indigenous people in healthcare, education, the judicial system, and many other sectors in Canada are horribly common.

Rebuilding trust will take considerable effort, multiple interactions and demonstrations of a good intent. A number of corporations have engaged with Indigenous Elders, knowledge keepers and community members to meet their own needs to show “reconciliation”, often requesting their knowledge and presence at an annual event.

This “box check” approach to reconciliation is all about meeting the corporate needs and not centering the voices and needs of Indigenous people. The corporation may have paid for the individuals time but Reconciliation is a relationship not just a transaction.

Two recent National Commissions and the Four Seasons of Reconciliation education program have centered Indigenous Voices in their recommendations and act as a guide for restoring allyship. Specifically:

1. The Truth and Reconciliation Commission investigated the Residential School era, shares the stories of Residential School survivors and provides 94 Calls to Action to redress the damage done.
2. Reclaiming Power and Place: The Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls tells the story of Indigenous people that fell victim to violence, the lasting impacts on their families and communities, and the 231 Calls to Justice to protect and support the healing of Indigenous communities.
3. 4 Seasons of Reconciliation - First Nations University of Canada - RBC is a unique 3 hour online course that promotes a renewed relationship between Indigenous Peoples and Canadians through transformative learning about truth and reconciliation.

While some Mississauga children raised on reserve did attend Indian Residential schools, they also attended Indian Day schools located on their reserve.. Two Indian Day schools are listed on MCFN reserves in the Class Action suit: 1) New Credit School which opened in 1868 and was transferred or closed September 1, 1994 and 2) New Credit Central New Credit #5 which opened September 1, 1958 and was closed or transferred on June 30, 1960. Both schools were run by the Anglican Church before transferring to the First Nation.

The class action stems from the experience of Indian Day school students who were also forced to go to these schools who were subject to abusive assimilation policies including physical, sexual and mental abuse. Missionary schools on the New Credit actually precede Confederation and were in operation at the Credit River Reserve prior to the coerced move in 1847. One of the unfilled Treaty 22 commitments to the MCFN from the Crown was to use the funds from the proceeds of the sale for funding for homes and education. There is no record of these transactions.

The presence of Christian missionaries and the role of a Chief (Kakkewaquonaby, Rev. Peter Jones 1802-1856) who became a Methodist Minister have been controversial amongst Mississauga community members since Reverend Peter Jones served as Chief. His role and legacy are being re-evaluated in light of his connection to Egerton Ryerson, who influenced Residential Schools,  and the New England Company known for fundraising for Indian Residential Schools.  

Today Lloyd S King Elementary school provides Grades SK to Grade 8 and follows provincial curriculum and includes an Ojibwe (Anishinaabemowin) language instructor. Locally, developing relationships with members of the Mississaugas of the Credit First Nations who are located beside Six Nations of the Grand River in Brant County is a very difficult undertaking as Oakville and the First Nations are separated by 80 kilometers, 200 years of neglecting treaty allyship, and abusive assimilation policies.

MCFN have shared their priorities and offer this list for consideration.

“Reconciliation is not what you say, it is what you do.”

Dr. Cindy Blackstock

What is an Act of Allyship?

The Acts of Allyship is a community based initiative like Random Acts of Kindness encouraging individuals and organizations to engage in actions to propel reconciliation forward across the community. By sharing the good works that we are doing to engage in understanding, friendship and reciprocity with our Indigenous Allies we can inspire, support and enable each other and our community to advance farther.

"Mother Earth was the witness to the atrocities against our children. So honouring Mother Earth is part of the healing process. Acts of allyship include acts to honour Mother Earth.”

Gimaa (Chief) R. Stacey Laforme.

Ally Leadership Council member examples will be highlighted through videos and testimonials in the campaign. 

Click here for more Acts of Allyship examples 

"Reconciliation is not an aboriginal problem, it is a Canadian problem. It involves all of us”

Justice Murray Sinclair, Chair Truth & Reconciliation Commission

Why is the campaign focused around February 28th?

February 28, 1820 was the last date a Treaty was signed between the British Crown and the Mississaugas of the Credit in present day Oakville. We are working with partners like the Town to celebrate this anniversary on February 28th as Treaty Day annually.

While learning about issues from a national perspective like The Truth & Reconciliation Commission and Residential Schools must be part of a truth & reconciliation journey, it is also important to seek the Truth in our own community, develop respectful relations with Indigneous Peoples in particular Treaty allies, Oakville and MCFN and develop reciprocity.

Is this a one time event?

We are hopeful that this will become an annual event of renewing our relationship as Treaty allies.

How do I share my Act of Allyship?

• Use the Social media tags #ActsofAllyship #DebwewinOakville #GratefulTreatyPerson #Allyship #DebwewinAlly  #GratefulTreatyPerson #MyActofAllyship #OurActofAllyship
• Follow Debwewin Oakville (Facebook, Twitter, Instagram)

Key Dates to Remember:

• September 5th marks the anniversary of the signing of Treaty 14 in Oakville
• February 28th marks the anniversary of the signing of Treaty 22

In 2022, the Treaty Celebration was hosted at the Oakville Center for Performing Arts. For 2023 it will be hosted at MCFN and the Oakville Community is bringing the celebration to MCFN featuring Susan Aglukark, the Ivan Flett Dancers, Caribbean Steel Pan drummer & Parang. Registration is open to members of MCFN and members of Oakville can join by live Stream.

Tune into the live-stream here.

Grateful Treaty Person Toolkit Living* Glossary

* this is a living document as we continue to learn and understand, we will update the glossary accordingly.

Allyship
An ongoing process of learning where a member of a different group works to end a form of discrimination for a particular individual or designated group. 

Anishinaabek/g

This is what Algonquin Speaking People like the Missisaugaus of the Credit refer to themselves. It roughty translate to “the Authentic People” or “Real People”.  The Anishinaabeg (plural form of Anishinaabe) live from the Ottawa River Valley west across Northern Ontario and to the plains of Saskatchewan south to the northeast corner of North Dakota, northern Minnesota and Michigan, as well as the northern shores of Lakes Ontario and Erie. The Ojibwe, Chippewa, Odawa, Potawatomi, Algonquin, Saulteaux, Nipissing and Mississauga First Nations are Anishinaabeg. Some Oji-Cree First Nations and Métis also include themselves within this cultural-linguistic grouping.

Anishinaabemowin

The Anishinaabe language—is the original language spoken by the Anishinaabe people, and the second most commonly spoken First Nations language in Canada (after Cree).

Assimilation
The process in which individuals or groups of differing ethnic heritage are absorbed into the dominant culture of a society.

Colonialism
The policy or practice of acquiring full or partial control over another country, occupying it and exploiting it economically. 

Decolonization
To free a people or area from colonial status; a long-term process involving the bureaucratic, cultural, linguistic and psychological divesting of colonial power. 

Diversity
The acceptance and respect of various dimensions including race, gender, sexual orientation, ethnicity, socio-economic status, religious beliefs, age, physical abilities, political beliefs and other ideologies. 

Equity
A condition or state of fair, inclusive and respectful treatment of all people. Equity does not mean treating people the same without regard for individual differences, but helping people achieve the same outcome by understanding and working with their differences.

First Nation

The term First Nations is colonial;  it is always better to use the name the Nation's refers to itself like Anishinaabeg or Onkwehonwe. More information.

First Nation is one of three groupings of Indigenous people in Canada, the other two being Métis and Inuit. Unlike Métis and Inuit, most First Nations hold reserve lands, and members of a First Nation may live both on and off these reserves. 

Haudenosaunee (Iroquois) Confederacy

“People of the longhouse,” are members of a confederacy of Indigenous nations known as the Haudenosaunee Confederacy or post contact as Iroquois Confederacy. Originally a confederacy of five nations inhabiting the northern part of New York state, the Haudenosaunee consisted of the Seneca, Cayuga, Oneida, Onondaga and Mohawk. When the Tuscarora joined the confederacy early in the 18th century, it became known as the Six Nations. Their traditional territories include areas around the Great Lakes.

Inclusion
The extent to which diverse members of a group feel valued and respected. 

Indian Act

Passed into law in 1876, The Indian Act is the primary law the federal government uses to administer Indian status, local First Nations governments and the management of reserve land. It also outlines governmental obligations to First Nations peoples. The Indian Act pertains to people with Indian Status; it does not directly reference non-status First Nations people, the Métis or Inuit.The Act aimed to eliminate First Nations culture in favour of assimilation into Euro-Canadian society. trauma, human rights violations and social and cultural disruption for generations of Indigenous peoples.

Indigenous & Aboriginal 

The terms Indigenous & Aboriginal are colonial;  it is always better to use the Nation's name. Between the two names, Indigenous is the preferred term More information.

These colonial umbrella terms include First Nations, Inuit and Metis Peoples as well as international terms describing the original inhabitants of a country, prior to colonization. Indigneous is the preferred term as it is a relational word that highlights a Peoples' connection to traditional territories, as well as their experiences of colonization. The term Aboriginal was introduced in the 1982 Canadian Constitution by the Canadian government as an 'umbrella' term to include First Nations, Inuit and Métis. 

Inuit & Inuk

The Inuit are the people of Canada’s Arctic North and also inhabit Alaska and Greenland. Inuk is a single person.

Métis

The Métis are a post-contact Indigenous People. Métis refers to people with roots in the Red River Community (Winnipeg Post-Confederacy Treaty 1 Area) or other historic Métis communities.

The Mississauga

Mississauga is a post-contact term for a group of Anishinaabeg people who lived north of the Great Lakes. 

Mohawk

Mohawk is a post contact term  people are the most easterly section of the Haudenosaunee, or Onkwehonwe and a member of the Iroquois Confederacy. They are an Iroquoian-speaking Indigenous people of North America, with communities in southeastern Canada and northern New York State, primarily around Lake Ontario and the St. Lawrence River

Onkwehonwe

In the Kahnyen’kehàka (Mohawk language) Onkwehonwe translates to ‘the original or first people’. The traditional way of the Onkwehonwe (people of the Six Nations, also called Haudenosaunee) is to live in harmony with Mother Earth. 

Reciprocity 

The practice of exchanging resources with others for mutual benefit, especially privileges granted by one country or organization to another. 

Reconciliation
Reconciliation is usually described as an ongoing process through which Indigenous peoples and the Crown work cooperatively to establish and maintain a mutually respectful framework for living together, with a view to fostering strong, healthy, and sustainable Indigenous nations within a strong Canada. The Truth and Reconciliation Commission of Canada (TRC) defines reconciliation as an ongoing process of establishing and maintaining respectful relationships between Indigenous and Non-Indigneous Peoples. 

Settler

People whose ancestors migrated to Canada and who still benefit from on-going colonialism. The terms “white settler” or “settler of colour” may be used to self-identify but does not apply to people who are descendants of slaves as they did not come to Turtle Island willingly.

Six Nations

Six Nations of the Grand River is the post contact name for both a reserve and a Haudenosaunee First Nation. The reserve, legally known as Six Nations Indian Reserve No. 40, is just over 182 km2, located along the Grand River in southwestern Ontario. Six Nations is home to the six individual nations that form the Hodinöhsö:ni’ Confederacy (Haudenosaunee). These nations are the Kanyen’kehaka (Mohawk), Onyota’a:ka (Oneida), Onöñda’gega’ (Onondaga), Gayogohono (Cayuga), Onöndowága’ (Seneca) and Skaru:reh (Tuscarora).

Systemic Racism
An interlocking and reciprocal relationship between the individual, institutional and structural levels which function as a system of racism. It manifests as discrimination in areas including, justice, employment, housing, health care, education and more. 

Truth and Reconciliation Commission (TRC)
The Truth and Reconciliation Commission was active from 2008 to 2015 and facilitated reconciliation among former Residential School students, families and communities. The TRC published their report and calls to action, which can be read here. 

Turtle Island

Originating from the Creation story of some Indigenous Peoples including the Anishinaabeg and Haudenosuanee, it is the name given to North America. 

Wampum Belt

Wampum are white or purple tubular beads usually made from quahog shells. They are often woven into belts to symbolize agreements between nations.