Enfranchisement of First Nations peoples

On the left of the graphic, Tatânga Mânî [Chief Walking Buffalo] [George McLean] in traditional regalia on horse. In the middle, Iggi and girl engaging in a “kunik”, a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide stands holding a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.By Jasmine Charette

I have always been interested in the concept of identity in the Canadian context. I enjoy learning about how people tie themselves to identities to connect with their community, or sever those same ties for the benefit of being seen another way. However, this was not always done in fairness or voluntarily. A striking example of this is the enfranchisement of First Nations peoples.

What is enfranchisement?

Enfranchisement meant losing legal identity as an “Indian” in the eyes of the government to become a full Canadian citizen, with all the rights and privileges attached. This process was enshrined in the Indian Act of 1876, which consolidated several pieces of colonial legislation in force at the time.

A black-and-white typed page of a legal statute.

A page from the Indian Act as published in the Statutes of Canada, 1876 (Canadian Research Knowledge Network, Acts of Parliament)

Enfranchisement could be sought by a First Nations person, as long as certain requirements were met, including age, sex and competency in either English or French. Someone outside the band, such as a priest or Indian agent, needed to determine the person’s fitness for becoming enfranchised. Some records show individuals, in their own words or the correspondence of an Indian agent, wanting to enfranchise for the benefits of land titles and band monies. The loss of legal status meant they were no longer subject to the Indian Act.

Many people were enfranchised against their will, some because of employment as lawyers, doctors or clergy. Others were enfranchised because of serving in the First or Second World War, attending university, or simply because an Indian agent thought they were “civilized” enough. Eventually, compulsory enfranchisement expanded to include any First Nations woman who married a non-Status individual (see below for 1985 changes to the Indian Act).

What does this mean for First Nations peoples?

The Indian Act was and is still seen in many ways as restrictive for First Nations individuals. The loss of identity brought repercussions such as becoming ineligible for social services, the loss of hunting and land rights, and for many, becoming both physically and intangibly distant from their homes and cultures. There are examples in the record of Councils of Chiefs refusing the Enfranchisement of individuals because they do not believe the Franchise Act applies to them, noting a fear that lands may be sold off and the community would be lost.

For some, enfranchisement was a direct trespass on previous agreements. A petition from the Mohawk members of the Five Confederated Nations (now Six Nations of the Grand River) notes that a treaty with the British stated the British would never try to make those Indigenous persons British subjects. Enfranchisement involved breaking that promise.

A black-and-white reproduction of a handwritten petition addressed to His Excellency the Governor General of the Dominion of Canada, the Right Honourable Lord Stanley.

Six Nations agency—correspondence regarding a petition from the Six Nations Indians to be exempted from the provisions of the Franchise Act of 1885. (e006183352)

Was it only individuals?

One case exists of an entire band being enfranchised: Michel Band in northern Alberta. An Order-in-Council enfranchised all eligible members of the Michel Band as of March 31, 1958.

A black-and-white typewritten text outlining the disposal of the funds of the Michel Band and the lands of the Michel Indian Reserve No. 132.

Schedule B, “Plan for the disposal of the funds of the Michel Band and of the lands of the Michel Indian Reserve No. 132,” dated March 31, 1958. RG2-A-1-a, Volume 2215, PC 1958-375 (Canadian Research Knowledge Foundation, Orders-in-Council)

This enfranchisement order split the reserve lands among enfranchised individuals, dissolving the band entirely. Only three years later, compulsory enfranchisement was repealed, and some members of the historic Michel Band are still seeking to regain band status today.

Why is this relevant today?

When the Indian Act’s enfranchisement sections were repealed in 1985, they were replaced with what we now know as Indian Status. It became impossible to give up one’s Status, and many who were enfranchised regained Status through various provisions of the 1985 repeal, and subsequent amendments to the Indian Act. The sex-based discrimination in the Act was changed, and Status was returned to people who lost it by marrying a non-Status individual or because of the “double mother” rule of 1951 (Status was lost at age 21 if both the paternal grandmother and the mother had acquired Status through marriage).

Do you have a question about enfranchisement?

Reference Services is available to answer your queries and to help you navigate archival and published materials, including records on enfranchisement. Ask Us a Question; we are always glad to help!

Sources

This blog is part of a series related to the Indigenous Documentary Heritage Initiatives. Learn how Library and Archives Canada (LAC) increases access to First Nations, Inuit and Métis Nation collections and supports communities in the preservation of Indigenous language recordings.


Jasmine Charette is a reference archivist in the Reference Services Division of the Public Services Branch at Library and Archives Canada.

Plaisance: A French fishing colony in Newfoundland

By Valerie Casbourn

Library and Archives Canada (LAC) holds records related to the French colonial period in early Canada, and some of these records are available online. Included are records about the French cod fishery in the Atlantic region and the French colony of Plaisance in Newfoundland (1662–1713).

During the 17th century, the cod fishery in Newfoundland became increasingly important to the European fishing industry. France was one of several European countries competing for a share of this fishery, and in 1662, the French established a garrison town at Plaisance, on the western side of Newfoundland’s Avalon Peninsula. The French wanted to secure their merchant fishing fleet’s access to the fishery and their share of the European market for cod.

The site of Plaisance was chosen for its proximity to rich fishing grounds, its sheltered and relatively ice-free harbour, and its strategic location. Eventually, the colony of Plaisance grew to have a small permanent population, with military fortifications, and served as a base for the French Atlantic cod fishery.

A hand-drawn and coloured illustration that shows the shore with people on a wooden stage working on curing and drying cod in Newfoundland.

A view of a stage and also of the manner of fishing for, curing and drying cod at New Found Land […] (c003686) A digitized copy of the map L’Amerique, divisee selon l’etendue de ses Principales Parties, et dont les Points Principaux sont placez sur les Observations de Messieurs de L’Academie Royale des Sciences. Dressee Par N. de Fer, Geographe de Monseigneur le Dauphin can be seen at the Osher Map Library website.

The French and English established colonies along the southeastern coast of Newfoundland, which encroached on the Indigenous territory of the Beothuk and the Mi’kmaq. The French had little recorded interaction with the Beothuk, who withdrew from the coast and its resources to avoid contact with the European fishermen and colonists. Before the arrival of the colonies the Mi’kmaq navigated the waters between Cape Breton and Newfoundland by canoe. They established friendly relations with the French, becoming important trading partners and military allies.

The colony of Plaisance encountered many difficulties, particularly during its first few decades. Its population was small and poorly supplied, and its early governors were ineffective. However, in the 1690s, the colony became stronger, and the French administration highly valued the Atlantic fishery.

The economy of Plaisance was largely based on the cod fishery. The colony’s small permanent population with its “habitants-pêcheurs” was bolstered each year with the arrival of a large seasonal workforce on the merchant fleet from French ports. All worked intensely to catch and preserve cod during the summer months. The residents of Plaisance relied on the merchant fleet to bring extra labourers, food and manufactured goods, and to ship their dried catch back to Europe to be sold.

During this period, there was ongoing conflict between the French and the English, as well as between the Mi’kmaq and the English. In the 1690s and early 1700s, both the French and the Mi’kmaq conducted raids, sometimes jointly, on English settlements on the Avalon Peninsula. The War of the Spanish Succession culminated in the Treaty of Utrecht, signed in 1713, in which France ceded its claim to Newfoundland to England. The English took over the settlement of Plaisance, changing its name to Placentia. Most of the French colonists moved south to the colony of Ile Royale (now Cape Breton). There they established themselves in the new French settlement of Louisbourg and continued their work in the French cod fishery. The French also retained the right to fish off the coasts of Newfoundland and to process their catch along stretches of the shoreline, known as the French Shore.

Nautical chart, on vellum in coloured ink, of the coastline of Newfoundland, Acadia and the Gulf of St. Lawrence.

Nautical chart of the coastline of Newfoundland, Acadia and the Gulf of St. Lawrence. Produced after 1713, the chart shows both Plaisance and Louisbourg (e011182107)

Records at Library and Archives Canada

LAC holds records related to the colony of Plaisance, among other topics, in the Fonds des Colonies (MG1). This fonds includes copies and transcriptions of selected records related to the French colonial period in early Canada. The records are in French, and the original documents are held at the Archives nationales d’outre-mer in Aix-en-Provence, France. The Fonds des Colonies consists of records including correspondence, reports, journals, instructions, records of fortifications and commerce, civil registers, and notary documents.

Many records in the Fonds des Colonies have been digitized and are available directly on the LAC website. Use LAC’s Collection Search to search for records about the colony of Plaisance. Try keyword searches, such as “MG1 Plaisance” or “MG1 pêche” (without quotation marks), and use the drop-down menu to search “Archives.” Including “MG1” will limit your search results to records in the Fonds des Colonies; you can search more broadly by not including it. Because the original records are in French, try using French keywords such as “pêche” (fishing), “Terre-Neuve” (Newfoundland), or “morue” (cod).

Related resources


Valerie Casbourn is an archivist based in Halifax with Regional Services at Library and Archives Canada.

Images of Parking now on Flickr

A black-and-white photograph of a double-headed parking meter on a street. In the background there are parked cars and a passing horse-drawn cart.

A horse-drawn carriage passes a double-headed parking meter, Charlottetown, Prince Edward Island [e011176837]

The term “park” has its origins in Middle English, Old French, German and Latin. Its original use referred to land used by royalty to keep their game animals safe. “Park” was even used by the military to mean an area where vehicles, supplies and weapons were stored.

Today, the verb form of “park” has a different meaning: a driver stops a vehicle and leaves it temporarily in a “parking lot” or on the side of the road.

A black-and-white photograph of a tree-lined street with a long row of cars parked at an angle along the curbside.

Wellington Street parking area, Ottawa, Ontario [PA-034203]

If you live in a large urban setting, parking is easier said than done, and consumes many commuters’ time! It sometimes seems that there are more vehicles than parking spots in a city.

A black-and-white photograph of a large parking lot filled to capacity at the Canadian National Exhibition in Toronto.

Parking area at the Canadian National Exhibition, Toronto, Ontario [PA-052987]

Visit the Flickr album now!

The gloves come off!

By Alison Harding-Hlady

We are often asked why our book conservators and librarians don’t wear gloves when handling rare or fragile books. This question is understandable given the iconic imagery in film and television of rare book curators wearing gleaming white gloves to hand over priceless artifacts. But the answer is very simple: it is better for the books!

It’s true that protective gloves are needed to handle some archival material, such as art or photographs. When it comes to rare books, however, the industry standard has always been to use clean, dry, bare hands. Guides published by the British Library and Library of Congress don’t just recommend using bare hands to handle collection material—they actually warn against using gloves. Wearing gloves while handling books can do more harm than good!

Have you ever tried to read a book or do anything requiring fine motor control while wearing a pair of gloves? It’s impossible! Gloves reduce the control necessary to manipulate a book or turn pages and make an accidental drop, page rip, or other damage much more likely. When a conservator performs a detailed and exacting repair, it is essential that they can feel the paper and work with as much dexterity as possible.

: A colour photo of a person standing at a table in the book conservation lab, repairing the spine of a book.

Manise Marston, Head Book Conservator, works in the book lab at LAC

Gloves aren’t always clean and they can transfer lint or dirt to a book. They can also make your hands hot and the thin cotton gloves normally used are no barrier against sweat. Book bindings and pages are sturdy and meant to be handled. And rare books have been handled by many people in the centuries before becoming part of the library collection. With care and caution, rare books can be handled by many more people for centuries to come!

A close-up colour photo of hands holding an elaborately decorated book.

Details on a 1758 edition of Paradise Lost (OCLC 228137), held in LAC’s Rare Book Collection

This is not to say, of course, that precautions should not be taken when handling rare books. Hands should be clean, dry, and free of lotion or other products. Proper bookstands or supports should always be used and the books should be handled as little as possible and always with great care. Pages should be turned slowly and the book should never be forced open past where the spine or binding comfortably opens. Should gloves ever be worn? Occasionally. If there is original artwork or photographs, if the binding has elements of metal or another unusual material, or if there is evidence of a contaminant like mould, then a pair of gloves might make sense. However, in general it is standard practice at LAC and in similar institutions around the world to not wear gloves when working with this precious, beautiful and fascinating part of our collection.

A colour photograph of two pages of illustrated text from an early printed book.

A 1482 copy of Euclid’s Elementa (OCLC 1007591701), held in LAC’s Rare Book Collection


Alison Harding-Hlady is the senior cataloguing librarian responsible for rare books and special collections in the Published Heritage branch at Library and Archives Canada.

 

From Assimilation to Negotiation: The 1970s Indian Claims Commission, digitized

On the left of the graphic, Tatânga Mânî [Chief Walking Buffalo] [George McLean] in traditional regalia on horse. In the middle, Iggi and girl engaging in a “kunik”, a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide stands holding a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.By Marko Davidovic

The Indian Claims Commission of the 1970s came into existence with a bang, as a footnote to Pierre Elliott Trudeau’s government’s proposed 1969 White Paper (formally known as the Statement of the Government of Canada on Indian Policy). The White Paper was truly explosive, an assimilative document laying out the government’s intention to abolish Indian status, the Indian Act, and the reserve system. It set off a storm of resistance and activist mobilization from coast to coast to coast. Suddenly, First Nations communities across the country faced an open threat that did not discern or discriminate, but that simply said: we will assimilate everyone at once into the Canadian body politic, there will be no more special treatment, no more Indian department, and no more “Indian problem.”

The swell of pan-Indigenous organization in response became a tidal wave that swept the White Paper aside—it was abashedly retracted in 1970—and kept on moving, as Inuit and the Métis Nation joined their voices with those of First Nations. We are still feeling the effects today: these were the years that saw the Calder case’s landmark recognition of ongoing Indigenous title and the founding of provincial and national Indigenous organizations, including the precursors to today’s Assembly of First Nations (AFN), Inuit Tapiriit Kanatami (ITK), and Métis National Council (MNC). These years were marked by resistance and, sometimes, open antagonism, the crescendo of simmering pushback against government policy and conduct.

A typewritten memo, dated March 12, 1973, from President Andrew Rickard of Grand Council Treaty #9, on behalf of his people, about his intentions and expectations of working with all levels of government.

A memo from Andrew Rickard, President of Grand Council Treaty #9 (today’s Nishnawbe Aski Nation), March 12, 1973. Library and Archives Canada, page 3. (e011267219)

Yet the Indian Claims Commission, essentially a procedural footnote intended to tie up loose ends and bring to an end the era of Indigenous claims, might be called the most enduring legacy of the original 1969 Statement. The newly digitized primary materials of the Commission tell the story of the tumultuous 1970s, but also that of the Commission’s surprising success. Adapting to a shifting political context, it took on the role of mediator between the Crown and Indigenous communities and ultimately did much to lay the groundwork for contemporary claims processes in Canada.

The Collection

The Commission was, for the most part, a one-man office.

A page of typewritten text with a picture centred at the top of Dr. Lloyd I. Barber, a middle-aged man with a brush cut, dressed in a suit and a tie, and talking on the telephone

Biography and picture of Dr. Lloyd I. Barber, from a keynote presentation at a conference. Library and Archives Canada, page 77 (e011267331)

By the time the Regina-born, Saskatoon-based academic Dr. Lloyd I. Barber began his duties as Indian Claims Commissioner, his terms of reference had changed. Rather than adjudicating and closing off claims, he was researching histories, assessing grievances, and building contacts and relationships. He corresponded constantly with Ottawa, as well as with a veritable who’s who of Indigenous leaders. In many of these letters, it is clear that he saw damage control as a large part of his job. His relative independence from Ottawa allowed him leeway to echo Indigenous communities’ calls for justice and equity, a role he played without hesitation.

A typed letter, dated November 22, 1974, from Indian Claims Commissioner Lloyd I. Barber to Deputy Minister of Indian Affairs and Northern Development Judd Buchanan, calling for the federal government’s affirmation and support of Indigenous treaty rights in view of provincial violations.

Letter from Commissioner Lloyd I. Barber to Judd Buchanan, Deputy Minister of Indian Affairs and Northern Development, concerning hunting, fishing, and trapping rights of prairie First Nations. Library and Archives Canada, page 35 (e011267232)

A veteran professor of commerce, Barber established a consistent tone across his letters—patient, calm, reassuring, and often quite apologetic. He embodies a sensitive and sympathetic figure, defining his plain language carefully against that of bureaucrats and civil servants. This persona is stamped on the materials of the fonds and cannot be easily separated from the successes of the Commission as a whole.

A newspaper clipping from Native Press, November 18, 1974, on Commissioner Lloyd Barber’s speech in Yellowknife, which characterizes the government’s assimilative approach to Indigenous status as insufficient and dangerous to pursue.

Newspaper clipping from Native Press, November 18, 1974, pertaining to a speech given by Lloyd Barber in Yellowknife. Library and Archives Canada, page 59 (e011267332)

The true litmus test for the Commission’s successes consisted in the dialogues Barber established, and here the research and reference materials assembled by the Commission are revealing. The Commission collected a wide swath of material, organized by province, band, and claim—from historical records from the early nineteenth century onward, to transcripts of parliamentary debates, to endless clippings from newspapers, many of them from local First Nations papers. These clippings offer snapshots and summaries of issues on the ground between Indigenous and non-Indigenous society in the heated 1970s. They also reflect the Commission’s function in assessing not just the policy and logistics of land claims, but the public perception of these issues, particularly in First Nations communities. These media sources provide a rich backdrop in understanding both the Commission’s general recommendations and its concrete interventions in specific grievance processes.

A newspaper clipping, providing an example of Commissioner Barber’s process of collecting information from local media sources.

Newspaper clipping pertaining to the 1975 Dene Declaration. Library and Archives Canada, page 21 (e011267159)

In 1977, the Indian Claims Commission turned in a compelling report summarizing its findings and recommendations. It was superseded by the Canadian Indian Rights Commission, which continued the work and built on the relationships Barber had initiated. Born in struggle and contradiction, Barber’s Commission had managed to not only walk the wobbly tightrope between government and Indigenous communities, but had actually succeeded in rerouting much of the swell of activism of the 1970s back into channels of dialogue and negotiation. It remains a decisive factor in a decisive period in Crown-Indigenous relations.

This blog is part of a series related to the Indigenous Documentary Heritage Initiatives. Learn how Library and Archives Canada (LAC) increases access to First Nations, Inuit and Métis Nation collections and supports communities in the preservation of Indigenous language recordings.


Marko Davidovic is an archival assistant on We are Here: Sharing Stories, the Indigenous digitization initiative, in the Public Services Branch at Library and Archives Canada.

It’s All in Your Perspective

By Kristen Ann Coulas

To quote Aminata Diallo from Lawrence Hill’s award-winning novel, The Book of Negroes: “When it comes to understanding others, we rarely tax our imaginations.” I’m sure most of us would agree this is a fair point. Even when we try to imagine the perspectives of others, it can be difficult to wrap our heads around concepts we haven’t experienced or don’t understand. That is why it’s so valuable to have literature from a rich and diverse variety of people.

Through the magic of immersing ourselves in the worlds created by authors, we gain the ability to see our own world through different lenses. Suddenly, our views gain new depth and nuances. By expanding our views of the world, we enrich ourselves and become better friends and neighbours.

Here are a few recent works from authors who have added their perspectives to Canada’s National Collection.

Non-Fiction

I’ve Been Meaning to Tell You: A Letter to My Daughter by David John Chariandy

ISBN: 978-0-771018-07-7

The son of black and South Asian migrants from Trinidad, David Chariandy takes a break from his award-winning fiction to draw upon his personal and ancestral past. In this touching non-fiction work dedicated to his daughter, Chariandy talks about navigating and cultivating a sense of identity in Canada.

A Mind Spread Out on the Ground by Alicia Elliott

ISBN: 978-0-385692-38-0

Tuscarora writer Alicia Elliott is a bold and visceral author. Drawing on intimate details from her own life and her experience with intergenerational trauma, Elliot’s A Mind Spread Out on the Ground offers unique insight. In this book, Elliot examines every aspect of life, asks tough questions and touches on topics like the ongoing legacy of colonialism.

Forgiveness by Mark Sakamoto

ISBN: 978-1-443417-97-6

Mark Sakamoto’s memoir details his journey to forgiving his mother, who suffered from alcoholism. By inviting readers into his family’s past, starting with his grandfather’s experience as a Canadian POW held by the Japanese army and his grandmother’s experience as an internee – born in Canada of Japanese ancestry – held by the Government of Canada during during the Second World War. Sakamoto discovers a common thread of forgiveness and traces how it led to his very existence. A winner of Canada Reads 2018, Forgiveness is a family’s history understood.

Étienne Boulay, le parcours d’un battant by Marc-André Chabot

ISBN: 978-2-764812-82-2

Marc-André Chabot’s recent work describes his long-time friend Étienne Boulay’s tortuous journey as he battled addiction. However, this is far from a book on addiction. It’s an honest look at how Boulay’s life shaped the man he is today and shows the importance of having a strong team around you.

Poetry

heft by Doyali Islam

ISBN: 978-0-771005-59-6

Prizewinning poet Doyali Islam’s second book, heft, is lyrical and innovative and includes works done in her original “parallel poem” style. This compilation includes works published by the Kenyon Review Online and The Fiddlehead, as well as poems that won national contests and prizes.

This Wound is a World by Billy-Ray Belcourt

ISBN: 978-1-927823-64-4

Billy-Ray Belcourt is an award-winning poet and CBC Books named him as one of six Indigenous writers to watch in 2016. In this stunning compilation, Belcourt brilliantly navigates themes of queerness, desire and survival. This Wound is a World won the 2018 Griffin Award for Excellence in Poetry as well as the 2018 Robert Kroetsch City of Edmonton Book Prize.

Fiction

Things Are Good Now by Djamila Ibrahim

ISBN: 978-1-487001-88-9

Things are Good Now is the debut collection of short stories by Djamila Ibrahim, an Ethiopian-born writer who moved to Canada in 1990. Ibrahim examines themes like remorse, race, hope, friendship, human relationships and the power of memory through the lens of the immigrant experience. Engaging and poignant, each story has an authenticity that belies its fictional status.

Saints and Misfits by S.K. Ali

ISBN: 978-1-481499-24-8

Saints and Misfits is an empowering coming-of-age story told through the lens of a teenage Muslim girl. This young adult novel tackles real and difficult issues like sexual assault and abuse of power while also exploring teenage anxiety and identity. S.K. Ali’s debut novel is full of faith and devotion and worthy of its position on the longlist for Canada Reads 2018.

Thelma, Louise et moi by Martine Delvaux

ISBN: 978-2-924666-55-5

In this striking French language portrait of feminism, Martine Delvaux examines the influence of the film Thelma and Louise. Through film anecdotes and personal reflections, Delvaux contemplates how her view of the film changes. This work reminds us of how important it can be to reclaim ourselves when facing a society ready to make us self-doubt.

Children’s Books

Takannaaluk by Herve Paniaq and illustrated by Germaine Arnaktauyok

ISBN: 978-1-772271-81-2

This gorgeous picture book tells the origin story of Takannaaluk, the mother of sea mammals and the most important being in Inuit mythology. Respected elder Herve Paniaq’s vivid storytelling comes to life through the work of acclaimed Inuit artist Germaine Arnaktauyok.

To borrow these books, visit your local library or search Library and Archives Canada’s new catalogue Aurora.


Kristen Ann Coulas is an acquisitions librarian at Library and Archives Canada

First Nations’ blanket traditions through time

On the left of the graphic, Tatânga Mânî [Chief Walking Buffalo] [George McLean] in traditional regalia on horse. In the middle, Iggi and girl engaging in a “kunik”, a traditional greeting in Inuit culture. On the right, Maxime Marion, a Métis guide stands holding a rifle. In the background, there is a map of Upper and Lower Canada, and text from the Red River Settlement collection.

By Elizabeth Kawenaa Montour

For First Nations people, a blanket holds deep meaning and traditions linked to culture, birth, life and death. It can represent survival and beliefs that transcend time and place. Blankets also have a dark history as they were sometimes used to decimate First Nations populations. In 1763, for example, Sir Jeffrey Amherst, leader of the British army, suggested introducing smallpox by giving infected blankets to the First Nations people they were fighting.

Before the arrival of woven and industrial materials, First Nations made blankets with what nature supplied. Animal skins were used as blankets, especially those from larger animals like deer, elk, bear, caribou, seal, moose and buffalo. It took several days and hard work to hunt, prepare and tan a pelt. The animal’s fur or hair may be removed depending on how its skin was to be used. The tanned skin might also be decorated if materials were available.

A watercolour over pencil of two First Nations men in regalia standing in front of landed canoe and river.

Two [Anishinaabek (Odawa)] Chiefs Who with Others Lately Came Down from Michillimackinac Lake Huron to Have a Talk with Their Great Father The King or His Representative, ca. 1813–1820 (c114384k)

Pine pitch or spruce gum was sometimes applied to the outer layer of the skin to make it more waterproof. This made it ideal to cover dwellings such as a lean-to or tepee.

Watercolor grey wash over pencil of First Nations man sitting on log by a tepee with blanket near top opening, fire pit with kettle, and canoe landed on shore by river.

Sugar Island, North of Georgian Bay. Date unknown. (e000996344)

First Nations had their own weaving techniques, using tree bark or parts of fibrous plants, such as cattails. The Northwest Coast Chilkat, an important ceremonial and dance blanket of goat hair mixed with cedar bark, would have taken a year or longer to make.

Black-and-white photograph of a woman’s face draped by a bark blanket.

Nuu-chah-nult (Nootka) woman wearing cedar-bark blanket, 1916 (a039478)

When European settlers arrived, First Nations peoples were quick to adapt new trade goods to their lives. Artists who travelled on western and northern expeditions recorded the many ways blankets were used in their drawings. Some First Nations people used blankets as a coat or shawl. Hooded capote coats were made from trade blankets by joining block-shaped pieces with sinew.

Black-and-white photograph of man in Hudson Bay coat.

Cree Chief Pi-a-pot, ca. 1884. (c003863)

The most recognized trade blankets were the Hudson Bay Company blankets. These were first supplied and traded in 1779. Early photographs of First Nations gatherings on the Northwest Coast show trade blankets piled high to symbolize prosperity.

A coloured lithograph of First Nations man in capote/blanket coat, three women and a dog in winter scene.

First Nations man, women and baby in Lower Canada, 1848. (c041043k)

Button blankets were made of high-quality woollen trade blankets from British mills. These blankets were usually dark and were decorated with red crests that had symbolic meaning. Lines of mother-of-pearl or abalone shell buttons would frame the designs. Families and communities would use button blankets in both ceremony and dance.

A black-and-white photograph of First Nations man wrapped in button blanket and headpiece.

Haida button blanket worn by Tom Price, ca. 1910 (a060009)

Black-and-white photograph of First Nations woman on horse in front of tepee.

First Nations Plains woman on horseback, ca. 1920–1930 (a041367)

First Nations peoples still use blankets to practice their traditions and hold the blankets in high regard. Star quilts are designed by the Dakota/Lakota/Nakota peoples. It is believed that when you are wrapped in a star quilt, your ancestors are amongst you and with you. Blankets are given at weddings and upon the birth of a child. They are also given to recognize elders and those involved in a worthy endeavour.

Some blankets used at pow-wows are changed into shawls by adding satin appliqués and ribbons. First Nations peoples’ use of blankets is multidimensional, shaped by their experiences, and can be passed to future generations.

Explore more images of blankets by searching Library and Archives Canada’s photograph and art collection.

This blog is part of a series related to the Indigenous Documentary Heritage Initiatives. Learn how Library and Archives Canada (LAC) increases access to First Nations, Inuit and Métis Nation collections and supports communities in the preservation of Indigenous language recordings.


Elizabeth Kawenaa Montour is a project archivist in the Exhibitions and Online Content Division at Library and Archives Canada.

 

Images of sleep and beds now on Flickr

A black-and-white photograph of a single bed and furnishings at the Coligny Ladies’ College in Ottawa.

Bedroom at Coligny Ladies’ College on the southwest corner of Albert and Bay streets in Ottawa, Ontario [PA-027701]

Sleep is a part of everyone’s life.

A black-and-white photograph of a mother tucking her two sons into bed.

Mrs. Jack Wright tucking her two sons, Ralph and David, into bed at the end of the day, Toronto, Ontario [e000761767]

Human sleep patterns vary, even if our need for sleep does not. People go through great effort to make sleep more comfortable and safer. We even try to sleep more or less, which in turns affects our minds and bodies.

A black-and-white photograph of a man putting his slippers on before getting up from bed.

Major J.J. Busse getting out of bed at Fixed Team Headquarters in Samneua [Xam Neua/Sam Neua], Laos [e010956418]

Ideas about sleep differ from culture to culture, but sleep continually appears in our artwork, photographs and audiovisual materials.

A black-and-white sketch of four men in different sleeping positions.

Sleeping Deputies [e010958639]

Visit the Flickr album now!

Hockey and the First World War

By Ellen Bond

In the early 1900s, playing hockey could lead to fighting for your country. The skills that made you a good hockey player—strength, endurance, patience, toughness—were desirable to the army. In its rough-and-tumble way, hockey was seen as a way to prepare yourself for war. The best soldiers were often hockey players and many players volunteered to fight in the First World War.

Allan McLean “Scotty” Davidson was one of those volunteers. Born on March 6, 1891, in Kingston, Ontario, Davidson began playing hockey with the Kingston Junior Frontenacs. As their captain, he helped the team win the Ontario Hockey Association Junior Championship in 1910 and 1911. The next year, Davidson moved to Calgary to play for the Calgary Athletics’ senior team. They won the Alberta Cup in 1911–1912 but lost their challenge to the Winnipeg Victorias for the Allan Cup (Canadian Senior Championship).

In 1912, Davidson started playing professionally for the Toronto Blueshirts (now Toronto Maple Leafs) in the National Hockey Association. Davidson was the team’s captain and leading goal scorer the next year and helped win Toronto’s first Stanley Cup in 1914. In his two seasons with the Blueshirts, Davidson scored 46 goals in 44 games. He could skate backwards faster than most players could skate forwards, according to Edward Allan, a hockey writer for the Toronto Mail and Empire newspaper.

Black-and-white photo of the Toronto Blueshirts in 1914.

Toronto Blueshirts, Stanley Cup Champions of 1914. Scotty Davidson is in the centre of the front row. Photo courtesy of the McCord Museum.

As a star hockey player, Davidson had all the skills the army was looking for. He may have been the first professional hockey player to enlist in the Canadian Expeditionary Forces (CEF), joining in September 1914. Scotty volunteered to be a “bomb thrower”, lobbing grenades at enemy troops. Some newspapers carried stories about Davidson in the army and described his bravery in the face of danger.

Scotty Davidson died in the field on June 16, 1915. His CEF service file states that Davidson “was killed instantly by a shell falling in the trench. He was practically blown to pieces.” A newspaper account of his death claimed that Davidson would have earned the Distinguished Conduct Medal or the Victoria Cross if he had survived the battle. Fellow soldier and Kingston resident, Captain George Richardson said Davidson was one of the bravest men in his company. He was fearless, willing and ready to save his comrades at every opportunity. Davidson’s name is memorialized on the Canadian National Vimy Memorial in France.

A page from the service file of Scotty Davidson describing how he was killed in action.

A page from Davidson’s digitized service file describes how he was killed in action (Library and Archives Canada, CEF 280738)

Scotty Davidson sounds like the type of athlete I would have loved to watch play hockey. He was a smooth skater, a goal scorer and a leader. In 1925, Maclean’s magazine named Scotty the top right-winger in its all-star team of the best hockey players. An opposing coach, Ernie Hamilton, said about Scotty’s shot, “I never saw such hard shooting.” The roots of our freedom are founded on the lives of people such as Scotty. He was a glorious athlete whose life was cut far too short.

Scotty Davidson was inducted into the Hockey Hall of Fame in 1950. Scotty’s sacrifice is honoured by the Canadian Virtual War Memorial.


Ellen Bond is a project assistant with the Online Content Team at Library and Archives Canada.