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70-582: The Nation bears the name of its Chief Wahpiimusqua (1815-1900, wâpimaskwa , "white bear"), who signed an adhesion to Treaty 4 in 1875. Despite this, he ultimately settled next to Moose Mountain Provincial Park with his band, which is in the Treaty 2 area. This First Nations in Canada –related article is a stub . You can help Misplaced Pages by expanding it . Treaty 4 Treaty 4

140-467: A Cree war party was formed to go hunting in Blackfoot territory, caution had to be exercised, especially after the threat had been established. Sweet Grass and Big Bear had formed a war party for this exact purpose as stated previously. Sweet Grass himself killed a Blackfoot Chief who had been using a hollow tree as a shield by shooting through it and piercing his heart. Although it is not impossible, it

210-643: A better deal with the Canadian government. The Canadian government could hold out for longer than any of the Cree groups who were slowly dying from starvation and disease. Even though Big Bear publicly and consistently spoke against sighing treaties, by 1882 starving, he would sign Treaty 6. After signing the treaty, some of the Cree remained unsatisfied with the situation they had been forced into. Using this discontent, Chief Wandering Spirit gathered support and began to purses more aggressive policies towards settlers. When

280-550: A carefree and adventurous childhood. Children did not wear much clothing and boys wore nothing until the age of five. Children did not spend much time with their parents growing up, rather with their grandparents. Sweet Grass’ childhood most likely went against this Cree norm because of his Mother's capture. Young men would attach themselves to a hunter or warrior that they admired and followed or shadowed them in performing tasks. Sweet Grass most likely did not partake in this tradition or many other childhood ones. The raid of horses on

350-414: A chief was to keep the peace during the day to day living by settling arguments between the other members of the band. Sweet Grass understood the sacrifices that needed to be made for the bettering of the band. During one hunt Sweetgrass's horse was unable to remain calm, which was affecting the hunting of buffalo. Despite it being a highly valuable horse Sweetgrass traded it for an inferior one, understanding

420-447: A chief, Sweet Grass noticed the starvation and economic hardship the Cree were facing. This propelled him to work with the Canadian and eventually sign Treaty Six . Sweet Grass believed that working alongside the government was one of the only solutions to the daily hardship the Cree were faced with. The Sweet Grass Reserve west of Battleford, Saskatchewan was named in his honor and is still functioning today. Sweet Grass or Wikaskokiseyin

490-507: A fragment of the band to join with other Cree, who had signed Treaty 6. Young Sweet Grass would eventually become chief and would name the new group the Sweetgrass First Nation in honour of his father. The Sweetgrass Nation was settled into the land West of the township Battleford, Saskatchewan in 1884. From here the group made income from farming and lumber sale, supplemented with traditional methods as much as possible. In

560-643: A slow start and discussions were delayed several times. Conflict surrounding the negotiations arose from disagreement between the different bands. They also felt resentment towards the Canadians and the commissioners due to the sale of Rupert's Land and the £300,000 that the Hudson's Bay Company received. The Canadian commissioners arrived at the outpost on 8 September 1874, but the bands were not able to select spokesmen. The discussions were delayed until 11 September when they elected some of them to represent their side in

630-473: A soul which is located at the back of their neck. The soul was able to leave the body during visions where it would accompany their spiritual helper. After death, the soul would wonder the earth for four days, and then would travel to the land of the dead, which was believed to be in the Milky Way. The position of chief within the Cree varied from tribe to tribe and each had varying levels of authority over

700-605: A transition for the Aboriginal peoples to acquire agricultural skills, each willing family will be given two hoes, one spade, one scythe, and one axe. One plough and two harrows is given to be shared among ten families. The bands interested in agriculture will be given supplies as well. The chiefs receive one crosscut saw, one pitsaw, one grindstone, five augers, five handsaws, and a box of carpenter tools for band use. They get one yoke of oxen, one bull, four cows, and "enough" wheat, barley, potatoes, and oats for planting. Furthermore,

770-528: A treaty and did not receive an answer, he put a sign on a church door warning the settlers not to cut any more wood because without a treaty, the wood belonged to the Saulteaux. Because of this consistent pressure, the Canadian government agreed to negotiate treaties sooner than expected. The disruptions made by the Indigenous people were interrupting the development of the land. Treaty 4 negotiations had

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840-616: Is a treaty established between Queen Victoria and the Cree and Saulteaux First Nation band governments . The area covered by Treaty 4 represents most of current day southern Saskatchewan , plus small portions of what are today western Manitoba and southeastern Alberta . This treaty is also called the Qu'Appelle Treaty , as its first signings were conducted at Fort Qu'Appelle , North-West Territories, on 15 September 1874. Additional signings or adhesions continued until September 1877. This treaty

910-449: Is forbidden on the reserves. Every year, each man, woman, and child will be given $ 5; every chief will be given $ 25; all headman will be given $ 15 (with the exception of four headmen per band); as well as every chief and headman will get one set of clothing every three years. Powder, shot, ball, and twine is distributed and replaced every year, to help with hunting, fishing, and trapping – rights that they were still able to enjoy. To allow for

980-524: Is highly unlikely that the Cree escaped from their entrapment with as few casualties as they claimed. The Plains Cree were not always the victims of this conflict. In 1860, a member of the Plains Cree had killed a Blackfoot chief, which had sparked a war against them. Although it is not known which of the Cree Chiefs supported an unexpected attack on a Blackfoot Chief, it is known that Sweet Grass

1050-789: Is the only indigenous treaty in Canada that has a corresponding indigenous interpretation (a pictograph made at the time by Chief Paskwa). In 1870, Hudson's Bay Company sold Rupert's Land for £300,000 to the Dominion of Canada. The Company's land covered the edge of the Rocky Mountains to the Great Lakes and was divided into the Province of Manitoba and the North-West Territories. The Indigenous peoples whose traditional territories were sold were not included in

1120-463: The Blackfoot may have been an attempt to prove his worth to the tribe and seek their acceptance. The Cree were located in the plains of Canada. The Cree are divided into several different tribes in Saskatchewan and Alberta. The name Cree represents a general ethnic group, however, there are several different tribes based on region and dialect. When Sweet Grass was chief, the different bands of

1190-410: The Blackfoot. An example of this would be when Sweet Grass and Big Bear assembled 18 Cree warriors that attempted to raid Blackfoot hunting territory. After being forced to set up camp along a river due to a snow storm, a member of their war party left to collect food and spotted a lone member of the Blackfoot on foot rounding up horses. Upon reporting his sighting back to the others, they decide to kill

1260-568: The Cree held their own stories and traditions passed down orally through the generations. As Europeans began to set up colonies in North America, missionaries went among the indigenous people to spread their religion. While traditions within tribes remained significant, the Cree became more receptive to different denominations of Christianity. In 1852 the priest Father Lacombe moved to the Red River Colony with plans to live with

1330-460: The Cree to a point where they were able to only take the choice parts of the Buffalo. However, as European settlers came to the plains, that number dwindled significantly. In 1881, there was only a couple hundred Buffalo left within the plains. The Cree relied on the buffalo so heavily that they were pushed to a point of starvation. Additionally, as the Hudson's Bay Company moved into the prairies,

1400-496: The Cree wanted to be reflected by the terms of Treaty 6 was an end to the factionalism that had pitted the younger members of the Cree community against the older Indigenous Leadership. The result of this factionalism was the revival of conflict between Sweet Grass's tribe and the Blackfeet. The peak of the conflict came in 1861 when the Blackfoot had threatened to kill any Cree, Metis, or white man whom they stumbled upon. Whenever

1470-453: The Cree were loose in a wide-ranging areas and usually named for the territory in which they operated It was not uncommon for different bands to hunt and perform rituals together as seen with Sweet Grass’ relationship with Big Bear . Families had the ability to break away from their current band and join another elsewhere. Cree societies were split into different roles, such as the Chief, which

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1540-467: The Indigenous people who had not been a part of treaty discussions were worried about their future because of the dwindling bison and the ongoing settlement. They were aware that other Indigenous communities who lived southeast in the newly confederated land had signed treaties for themselves. They believed that the treaties provided protection from the change and economic hardships, and they wanted that for themselves too. Until treaties were signed with them,

1610-604: The Metis and Cree. His goal was to spread the Roman Catholic faith to the Western parts of Canada. During this time Lacombe would become familiar with the Cree language and the culture, even writing a Cree dictionary in 1874. During the 1860s he moved farther west and would come into contact with Sweet Grass and his band. With diseases and famine rampant in the Cree community, they were more receptive to new religious ideas. It

1680-580: The Metis at Fort Walsh submitted a petition to Inspector Walsh on behalf of the Metis of the four districts of Assiniboia to join Treaty 4, but their request was declined. In 1873, the first three numbered treaties were concluded and as a result, a clear route was established for the intended transcontinental railway. The Canadian government had also decided that there was enough land for the beginning of settlement and development. Therefore, they had no interest to negotiate any other treaties at that time. However,

1750-543: The Metis under Louis Riel started the Northwest-Rebellion in 1885, Wandering Spirit would lead a group of Cree to raid the Frog Lake Settlement. The primary goal of the raid was to get supplies, but it after some pushback from the settlers it quickly became violent. The group would then move to capture Fort Pit. The fort was heavily stocked with provisions, which angered the starving Cree. After

1820-733: The North-West Territories in 1872, who acted as the primary negotiator; David Laird , the Minister of the Interior; and William Christie, the Esquire of Brockville in Ontario. These men were selected by the Canadian government as representatives, but they stated that the Indigenous people were making a deal with the Queen herself. A number of Metis attended the Treaty negotiations as interpreters and signed Treaty 4 as witnesses. On 7 September 1876,

1890-543: The Prairie Indigenous people made it clear to the Canadian government that they believed the land belonged to them and thus they demanded compensation and assistance. Chief of the Plains Cree, Sweet Grass , wrote a letter to Morris in which he wrote, "we heard our lands were sold and we did not like it", and made a list of demands. Chief Yellow Quill of Saulteaux bands also took action when settlers cut wood for timber without Indigenous permission. When he asked for

1960-410: The band. Chiefs within Cree society were chosen by the consent of the band. While it sometimes would go to the eldest son of the previous chief, an incompetent man would not be given the position. A chief needed to be an active leader both in peace and war. It was required to distinguish themselves during a war, as a provider, and as a generous giver to gain this position. The most vital contributions of

2030-494: The bear and horse. Sweet Grass’ spiritual helper was the mosquito, which he would often seek for guidance. He believed that the insect had taken pity on him which guided him to become a chief. The Cree believe that the creator spirit was in every living thing around them. An individual acquired a spiritual helper after they appeared to them in a vision. This spirit did not provide aid or direct help in any way but instead provided guidance. The Cree believe that every individual has

2100-420: The child was passed around the group where each individual blessed the child. This ceremony generally took place when the child reached the age of one. From this moment on, a special bond was formed between the child and whoever named them. There is no record of whether Sweet Grass and his mother took part in this ceremony. However, this likely happened because he was born in a Cree Camp. Children typically lived

2170-472: The dependency that aboriginal people had on it. The government wanted tribes to become more democratic in its governing of the reserves and rely less on the chiefs who traditionally were the leaders of the community. Naturally, this angered many indigenous communities who were more inclined to fight back than work with the government. Sweet Grass was one of the Chiefs who was more willing to work with them. One of

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2240-402: The discussions. However, on that day, the Saulteaux informed the Canadian commissioners with a messenger that they were uncomfortable holding negotiations on land that belonged to the Hudson's Bay Company. Treaty discussions were postponed again, and the next day they met at camp closer to where the Indigenous people were staying. An Indigenous spokesman began by stating that they wanted to be paid

2310-496: The entire band. As the treaty process never included women in the discussion it ignored an important cultural pressure. Many of the Cree who participated in the treaty were unable to understand legal English. While there was a Cree verbal translation, the Treaty was made in English. The next biggest problem comes from a lack of follow through on verbal agreements. To the Canadian delegation, the only legally binding contracts were what

2380-451: The federal government was challenged by other prominent Cree leaders. At the time when Sweet Grass was Chief, The Canadian government had pictured what the Indigenous communities were and never changed them. This type of thinking immediately damaged Indigenous communities as they were self-governing cultures that evolved much like any other. Sweet Grass along with three other Chiefs attempted to get ahead of government control by meeting with

2450-525: The fellow Cree chief Big Bear. They hunted in the same territory and would often hunt and camp together. Sweet Grass was ten years older, so Big Bear recognized him as the superior chief. They bonded over sharing the characteristic of being small, but mighty warriors. Moreover, Big Bear was part Ojibwa which meant both chiefs were not completely Cree. Big Bear admired Sweet Grass for his bravery and guidance that he would often receive from his spiritual helper. Both Chiefs would work together in multiple raids on

2520-416: The fur trade offered an extremely important source of income and goods for the Cree. However, over-trapping forced tribes to move west to find suitable forest areas. The lack of trapping territory, along with the decline of the buffalo left the Cree helpless. Both of these issues became an extremely important topic discussed in treaty negotiations which Sweet Grass was heavily involved in. Different tribes of

2590-408: The government provide supplies as needed so that they may sustain themselves when traditional hunting was not an option. whoever was responsible for conveying these concerns did not do so effectively as many of the requests were not met, at least not when they needed it most. Treaty 6 was the biggest piece of legislation between Plains Cree Leaders and the colonial government. Signed in 1876, Treaty 6

2660-420: The importance of the group over the individual. It was not uncommon for there to be more than one chief who would have various levels of prestige. The amount of power wielded by Cree chiefs varied from person to person. Sweet Grass during the signing of the treaty was one of the most well-regarded plains Cree chiefs and was given a position of importance during negotiations. Sweet Grass often worked closely with

2730-405: The interior, there was more significant pressure to convert to European religions, which many Cree did. Sweet Grass himself converted to Catholicism in 1870, following a general shift of Cree towards Christianity. With encroaching settlers and other indigenous groups, the dwindling of traditional hunting, and disease rampant, Sweet Grass and his band of Cree were desperate for support. When Treaty 6

2800-531: The land as necessary to complete a transcontinental railway, which would run through the cities of Regina , Moose Jaw , and Swift Current in southern Saskatchewan. The Canadian Government feared that potential conflict with Indigenous people could disrupt the advancement in the west. Generally, the Indigenous people knew that change was inevitable because their natural food source was fading and settlers were arriving. They believed treaty negotiations would provide protection and resources. Both parties cooperated with

2870-607: The land transfer negotiations. After learning of the transaction, the Indigenous people demanded recognition and compensation. The subsequent years, between 1871 and 1877, saw the first seven of the eleven numbered treaties signed by Canada and the Prairie First Nations. The government of Canada negotiated the first five Numbered Treaties to gain land from the First Nations for settlement, agricultural and industry. Also, Prime Minister John A. Macdonald saw

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2940-489: The man and steal his horses. The attempted raid went wrong as Sweet Grass and Big Bear nearly stumbled upon Blackfoot main camp. Days of fighting ensued however, both chiefs managed to survive. Buffalo hunting and fur trading were a vital part of Cree survival. Cree Tribes would move according to their migration habits. At the beginning of 1870, buffalo were plentiful within the plains. In 1870, there were hundreds of thousands, which provided an immense amount of resources for

3010-415: The new Canadian government, which continued to impact and facilitate interactions between them. This has led to conflict over the clauses of the agreement. The disagreement on Treaty 6 stems from three major issues; language barriers, verbal agreements made during the negotiation, and the rights for chiefs to sign the agreement. In Cree cultural the chiefs do not always hold the legal right to make choices for

3080-489: The pasture to return forty horses to his tribe. His tribe was presented with a collection of grass dipped in the blood of the man he had killed. This was met with chants of “Sweet Grass”, which would eventually become his name as a Chief in 1870. Later that year, Sweet Grass was converted to Roman Catholicism by Father Albert Lacombe and was baptized with the Christian name Abraham. Due to the fact that Sweet Grass' Mother

3150-512: The raid, they moved back to the reserve with the captured supplies without another incident. The perpetrators of the massacre would be apprehended and tried for murder and hung in 1885. The legacy of Treaty 6 continues to affect the Cree till the modern day. Issues arise from the mixed interpretations of the Treaty by both the Indigenous groups and the Government. As this agreement is the first legal agreement between these Indigenous groups and

3220-496: The representative of the Canadian government in the west Lieutenant Governor Archibald to petition the Hudson's Bay Company's (HBC) sale of land to the government. This land was not the HBC's to sell which is a problem that would occur several times to indigenous groups all over Canada. They also wanted the government to be held accountable for the depleted food supplies within the indigenous territories. Sweet Grass had also requested that

3290-456: The requests that Sweet Grass made to the government was to teach the Cree better farming techniques. Another was that the government should stop supplying weapons to the Blackfeet who were his tribe's enemy. These were just a few of the aspects that Sweet Grass worked with the government on. The overall goal that Sweet Grass wanted to achieve was an end to factionalism that had been plaguing the Plains Cree for years. Sweet Grass’ hope to work with

3360-421: The reserve by the government must be offset with matching grant of non-reserve lands. Sweet Grass (Cree chief) Sweet Grass (also Sweetgrass or Wikaskokiseyin or Wihaskokiseyin ) ( c.  1815 – on or shortly before January 11, 1877) was a chief of the Cree in the 1860s and 1870s in western Canada. He worked with other chiefs and bands to participate in raids with enemy tribes. While

3430-408: The signing of the treaty had a significant effect on Cree life for both those who signed the treaty and those who did not. Those who did began to move onto the reserve land and being affected by the agreements made in the treaty. Not all Plains Cree would sign the treaty at first, and many would become disillusioned after signing. Big Bear resisted signing of the treaty, hoping that he could hold out for

3500-541: The signing of treaty six. His brother believed that they had given too much to the government in the treaty. He attempted to take Sweet Grass's pistol and it accidentally discharged, resulting in his death. Sweet Grass through both policy and action would have a lasting impact on the Plains Cree. As a well respected Cree leader during a time of strife, Sweet Grass attempted to lead his people as best as he could. By 1870 chief Sweet Grass would begin to become more integrated into Canadian society. Due to missionaries moving into

3570-471: The time was a Hudson's Bay Company outpost and is the cause for the nickname 'Qu’Appelle Treaty'. The land which is represented by the treaty is the south of contemporary Saskatchewan. Treaty 4 is the first of the numbered treaties in which First Nations adhered to the treaty after it had been determined and signed, therefore they had to accept the terms as is. The commissioners for Canada were: Alexander Morris , appointed as Lieutenant-Governor for Manitoba and

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3640-402: The treaty are as follows: The Canadian Government will establish reserves in areas of land selected by them. This land cannot be sold by the Indigenous, but can be sold or leased by the Government in order benefit the Indigenous, and only with their consent. When they are prepared for a teacher, schools will be provided on each reserve. 640 acres will be distributed to each family of five. Liquor

3710-513: The treaty negotiations. Treaty 4 was made on 15 September 1874, between select Cree, Saulteaux and Assiniboine Indigenous who lived in the specified area, and "her most Gracious Majesty the Queen of Great Britain and Ireland". However, decisions were made by the Canadian Prime Minister Alexander Mackenzie , his government and the treaty commissioners. The treaty was signed at Fort Qu’Appelle, which at

3780-627: The treaty states that the Indigenous must recognize the treaty and promise to be "loyal subjects". They need to obey Canadian laws, keep the peace, and notify the Government when there are people who break the laws. They must also agree not to disturb the settlers or anyone who travels through the land. Further the treaty explicitly provides that the government may utilize the surrendered lands "as may be required or taken up from time to time for settlement, mining or other purposes, under grant or other right given by Her Majesty's said Government" and does not give any right of veto, while ensuring any lands used on

3850-483: The years after settlement, the Sweetgrass reserve would continue to be affected by famine and disease. Many people would leave the reserve due to government policies to limit food rations. This would lead high mortality rates within the community. On the Sweetgrass reserve, the mortality rates would grow after 1885 to 185 per every 1000 people on the reserve. The tactic of withholding food from reserves will be used by

3920-697: The £300,000 that the Hudson's Bay Company received for Rupert's Land. Morris refused this request, and made it clear that it would not be given. Once again the treaty discussions were postponed. Finally, on the 15th, treaty terms were concluded. The terms were explained to the Indigenous people by an interpreter, and both parties signed. In the following years, several adhesions to Treaty 4 occurred: on 21 September 1874, by Saulteaux; on 8 September 1875, by Cree, Saulteaux, and Stony Indigenous; on 9 September 1875, by Cree, Saulteaux, and Stony; on 24 September by Cree, Saulteaux, and Stony; on 24 August 1876, by Cree and Saulteaux; and on 25 September 1877, by Stony. The terms of

3990-418: Was born in a Cree Camp in the area near Fort Pitt, Saskatchewan . The exact date and place of his birth is unrecorded. His mother was kidnapped during a war with the Cree from a tribe, which was located around Missouri. Due to this, Sweet Grass was not Cree and was Crow. There is no record of his father. Sweet Grass was born with the name Okimasis, which translates to He-who-has-no-name, and Little Chief, which

4060-401: Was captured by a Cree tribe, it is unknown if she partook in the established birthing and naming traditions. However, the Cree had a process to which they named their children. The father of the child would ask Cree Shamans with spiritual powers to help with the naming process. The Shaman's decision would be based on a character or incident that they saw in their vision. Once a name was decided,

4130-517: Was due to both Lacombe's understanding of Cree culture and the growing desperation of the Cree, he would be able to convert many of the Cree to the Roman Catholic faith. Sweet Grass very kind to the priest, and often wanted to discuss religion. In 1870 Sweetgrass allowed himself to be baptized and was given the name Abraham. Throughout the 19th century, it appeared as though the federal government of Canada, situated in Ottawa, worked very hard to increase

4200-441: Was known for his ability to broker peace, along with fifty escorts to finally make peace with the Blackfoot. As history has demonstrated, peace between the Blackfoot and the Plains Cree does not last very long. Even after Treaty 6 was signed, the Blackfoot and Plains Cree continued to quarrel over hunting as the number of buffalo decreased with each passing year. On January 11, 1877, Sweet Grass had an argument with his brother after

4270-462: Was limited understanding on the level of Canadian settlement that was going to happen, and limited knowledge on how indigenous people would be restricted from the land. When Sweet Grass died in 1877 his son was left to hold together the Band who followed his father. Under the leadership of Young Sweet Grass, the band began to fall apart due to internal conflict. At this point, Young Sweet Grass would lead

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4340-414: Was more division and segregation between European settlers and Indigenous people. Indigenous people were forced to choose between living on reserves, receiving a fixed amount of money every year for the rest of their lives and trying to assimilate and lose their status. The language used to refer to indigenous people who elected to not settle on reserves also did not help ease tensions. The specific word used

4410-478: Was not among them. They had sent a war party to a Blackfoot camp and killed 18 Blackfeet in addition to stealing horses. Some of the Plains Cree simply could not accept peace with the Blackfoot. In another instance, Sweet Grass had invited the Blackfoot into his camp in an attempt to begin a long-standing peace with them. The result of this was more hostility from his people who had harassed Sweet Grass's Blackfoot guests. In 1862, Sweet Grass accompanied Broken Arm, who

4480-439: Was put forward by the Canadian government in 1876, Sweetgrass was profoundly influential in bringing the Plains Cree into the agreement. This would be Sweetgrass's last significant influence on his people, as he would die shortly after signing the Treaty. While the signing of the treaty can be seen as selling away indigenous rights, it did bring much-needed medication and food to the Cree who had insufficient options. The impact of

4550-439: Was related to his small size. Warriors consistently taunted him due to his stature within the village. His name, “Sweet Grass” was inspired by an audacious feat that he attempted as a youth. He ventured into the Blackfoot territory, completely alone with the goal of capturing a herd of horses. Approaching the pasture, he hid in a bush and as a man advanced towards him, he took out his bow, killed and scalped him; proceeding to raid

4620-468: Was the agreement between the government of Canada and the Indigenous people living in parts of modern-day Saskatchewan and Alberta. Sweet Grass’ beliefs clashed with that of Big Bear who believed that a Confederacy needed to be formed as a united front in order to get the best terms for all. To be fair to Big Bear, he was mindful of what the government promised as he was not invited to the original negotiation and signing of Treaty 6. What Treaty 6 did deliver

4690-440: Was the best way to ensure that indigenous culture survived. The signing of Treaty 6 was not the only reason for conflict between the Cree and other prominent Indigenous tribes in the region. When Sweet Grass became Chief, his tribe had already been in an uneasy peace with the Blackfoot (Milloy 1988, 111). Sweet Grass had endeavored to maintain this peace even though many of his people resented it. As stated previously, part of what

4760-461: Was the title Sweet Grass held. There were also village elders and warriors. There typically was a large number of warriors within a band and these men held extremely high prestige. Cree religion believed in a single powerful creator which they based their ideology and ceremonies on. This figure held no real identity and did not appear to anyone in visions or contact. However, this almighty creator appeared to individuals through various sprits such as

4830-415: Was written into the treaty. In Cree culture, verbal agreements hold the same amount weight as any other agreements. Those who signed Treaty Six argue that understanding the treaty can only be understood when put into a context of the discussions that occurred during the treaty-making process. The meaning of land and the surrender of it was not entirely understood by those who were signing the agreement. There

4900-404: Was “stragglers” which gave the impression that the government did not see these people as any more than falling behind in Canada's idealized picture of what life of Indigenous people would be. The unpreparedness or perhaps unwillingness of the Canadian government to deal with the problems of indigenous peoples continued long after the signing of Treaty 6 but it was Sweet Grass’ firm belief that this

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