Up Ghost River (36 page)

The Paquataskamik raft with crew aboard
.

Working together to build the Paquataskamik raft
.

John Edwards and me at the sawmill I operate in Fort Albany. The sawmill employs four people in the summer months and two during the winter
.

The log home that Joan and I built together in Fort Albany
.

How do we heal? I'll begin with the words of Viktor Frankl, a psychiatrist and Holocaust survivor:

For Frankl, the external situation was the hard fight for survival in the camps, an existence that pitted man against man, guard against prisoner, father against son. In the camps, people died for hunger, thirst, by bullets and gas, but perhaps most tragically, for lack of hope. The pointlessness of the suffering itself became the trial to endure, and extinguished the qualities of humanity that we hold most dear: pleasure, generosity, kindness, and even the ability to experience real love. And yet, out of this emptiness, from this spiritual wasteland, Frankl found value. We suffered greatly in the residential schools, but finding a worthwhile response to my past has become my life's mission, and led to my own search for meaning. As First Nations people, we have long endured oppressive laws and policy that tested our own will to live, and as yet, as the rise of the Idle No More movement demonstrates, the spark of the soul is not easy to eliminate.

It seems that for any First Nation, community or individual to be reminded of their own inner strengths, uniqueness and power, they must periodically undergo a trial. This trial will test their resolve to exist, and can be so severe it will threaten them with extinction. We Mushkegowuk Cree have been blessed to have undergone our trial. To say we have passed it successfully is premature because we
are still being tested. Recognizing it as a challenge and giving ourselves the authority to find a solution will assist our youth in aspiring to bigger goals. Claiming authority is important for us because we, as the targets of institutionalization, can too easily identify with the position given to us by our victimizers.

Where do we go from here? How long do we yell and scream that the promises of the treaties have not been fulfilled? How long can we complain to the Canadian public that our houses are dilapidated, our roads bad, and our education system broken before we take the reins ourselves? Somehow the mental effort to step outside, grab a hammer (if you have one) and climb onto the roof to fix it is missing. Frankl calls living under this spell of inaction and blames a “provisional existence,” as the person suspends forward motion while waiting for this uncomfortable period to be over. But Frankl reminds us that we are the ones who can affect change. It is by our shining through that we can help others overcome injustice. Acknowledge first what your life looks like now; and secondly, consider what about your life needs to change to benefit yourself and your community.

When I ask myself what needs to be done, I recall a dream:

We are on Parliament Hill in a procession that stretches as far as the eye can see. Drums guide us past the Centennial Flame toward Peace Tower and we walk toward the open doors. Waiting outside are Mounties in official uniforms, and political dignitaries.

“Welcoming Committee,” I say to myself. “They will walk us inside.”

It is a very important moment, unexpected and long fought for.

As we reach the entrance, we pause and move to either side. Across the walkway I see an elder, tears in his eyes, holding an eagle staff in one hand, and the hand of his friend in the other.

People shake bells, and with the noise, young men wearing
traditional clothing sway, twirl and jump to the beat. My body moves to their rhythm, and the fringe of my beaded vest flies as I dance.

And now the moment has come. I see our National Chief, walking down the pathway toward the open doors. Some chiefs said she should be carried, but she wanted her feet on the ground with her people. Just days before, the Government of Canada had issued an official statement. To recognize the treaties, and align all policy and laws according to the spirit of their promises. And to give the Office of the National Chief some political power, with her own seat to represent us in the House of Commons …

That is my dream, and you can help make it a reality by getting involved.

“Reconciliation with Native People is still the most pressing social justice issue Canada faces.” If you agree with that quote from Ojibway journalist Wab Kinew, or think he has half a point, I hope you might consider getting involved. There is still much work to be done before First Nations get a fair and just deal in Canada. Here are a few ways to help:

Abolish the Indian Act:
The Indian Act is a piece of legislation that profoundly affects every aspect of life on reserves. It makes it impossible for us to own our land or build wealth, and highly limits the creation of jobs and economic investment. Rob Clarke, MP for Desnethé–Missinippi–Churchill River, has actively campaigned to abolish this discriminatory piece of legislation. You can support his campaign by writing to
[email protected]
.

Support native sovereignty:
The current top-down approach, where indigenous people are treated like children to be managed
rather than a sovereign people, disempowers and frustrates my people. Idle No More campaigns to restore a just relationship between the Crown and indigenous people. You can support their campaign at
www.idlenomore.ca
.

Advocate for political change:
The widespread movement of First Nations people away from towns and cities into isolated, marginal land that was government policy from the 1700s onwards dispersed and scattered our populations. As a result we are underrepresented in Parliament. Other countries, such as New Zealand, have successfully moved to change this situation, to give fair representation to their aboriginal population. This could be Canada's destiny too, with your help. Please consider supporting political reform by writing to your local MP.

Help youth in education:
One of the legacies of the residential schools is elevated high school dropout rates among First Nations students. DreamCatcher Mentoring is an e-support program that encourages native kids to stay in school by partnering professionals with northern students. Get involved—become a mentor at
www.dreamcatchermentoring.ca
.

The Martin Aboriginal Education Initiative also supports education for aboriginal students across Canada. Visit the website at
www.maei-ieam.ca
.

Target youth suicide:
The North-South partnership for children or Mamow Sha-way-gi-kay-win is a charity that supports First Nations culture, education, mental health and skills training. It organizes counselling and mentorship to aboriginal youth, suicide support, native art and music exhibitions, and education exchanges between northern and southern high schools, publishes First Nations youth
magazines, and provides machines that create safe drinking water on reserves. For more information, see
www.northsouthpartnership.com
.

Support native artists:
There are many talented First Nations writers, visual artists, musicians, filmmakers, dancers, drummers and historians that rely on your interest and support. Our stories are vital to understanding the ongoing narrative of the country, yet we are often told, “your work doesn't sell.” And if you enjoyed this book, please consider spreading the word. My income as a writer and teacher supports my volunteer work, including taking the youth along the Albany River, preserving Cree culture through the Ontario Chiefs Traditional Knowledge Keepers group, and advocating for the survivors of St. Anne's Residential School.

If you want to learn more about the issues described in
Up Ghost River
, the following books on native history and rights make for some interesting bedtime reading.