Hunger strike over Canada’s treatment of Indigenous peoples proves valuable education for Queen’s Park visitors

Canadá/Junio de 2017/Fuente: Now

Resumen:  El miércoles, 14 de junio, el jefe hereditario de los Pies Negros Davyn Calfchild deja que el fuego ceremonial en frente de su campamento se consuma, poniendo fin a su ayuno de 13 días. Durante casi dos semanas, Calfchild ha acampado a la sombra de la Legislatura de Ontario para llamar la atención sobre las condiciones devastadoras que enfrentan las comunidades indígenas. Apoyado bajo las banderas, junto a la senda, hay una señal hecha a mano que enumera los problemas que el ayuno de Calfchild busca destacar: mujeres y hombres asesinados y desaparecidos, suicidios juveniles en las reservas, víctimas indígenas de la violencia en Thunder Bay y genocidio. Enmarcado en las grietas en la parte superior de una mesa de picnic cerca, uno de los signos de la pizarra dice: «20.000 años en la ‘capilla.»

Under the nose of Edward VII’s horse at Queen’s Park, an array of colourful First Nations flags ripple in the morning breeze.

Swaying among the banners is an upside-down Canada 150 flag and trademark Hudson’s Bay sweater. Neatly printed in thick marker between the trademark horizontal stripes: #Shame150.

On Wednesday, June 14, hereditary Blackfoot Chief Davyn Calfchild lets the ceremonial fire in front of his encampment burn out, ending his 13-day fast. For nearly two weeks, Calfchild has camped in the shadow of the Ontario Legislature to draw attention to the devastating conditions facing Indigenous communities.

Propped up under the flags, next to the footpath, is a handmade sign listing the issues Calfchild’s fast seeks to highlight: murdered and missing women (and men), youth suicides on reserves, Indigenous victims of violence in Thunder Bay and #genocide150. Wedged into the cracks on top of a nearby picnic table, one of the whiteboard signs reads: “20,000 years in the ’hood.”

Peter Biesterfeld

Calfchild wants it known that the cultural genocide continues in Canada. “Children’s Aid Society has replaced residential schools in taking away Native children and assimilating them,” he says.

Calfchild’s wife, Anishinabe song keeper Cathy Tsong Deh Kwe, has been by her husband’s side throughout the fast.

“In order for us to become more visible, people have to learn more about us. One of the things we have been doing here is educating the public.”

A helmeted cyclist arrives on his bike and empties a bag of firewood onto the pile donated by supporters. He’s told that the fire is burning down but the wood won’t go to waste – one of the fire keepers will take it home. Miigwetch.

John Scully has cycled past Calfchild’s camp every day on his way to work.

Scully, who has worked with Indigenous artists and students, says, “We need to support Indigenous people in their autonomy. They’ve been making decisions for 20,000 years, and we need to stop being the colonizers. We need to stop telling them what to do.

“As Canadians, we are so ignorant of Indigenous issues,” says Scully. “Events like this will help make people aware. I’ve learned a little bit about the process of colonization and about the Two-Row Wampum treaty Davyn was talking about.”

The Two-Row Wampum is a belt made from white and purple beads, the preferred way for First Nations to mark treaties and covenants at the time of first contact.

The treaty, made in 1613 between Dutch settlers and the five nations of the Haudenosaunee (Iroquois), was later extended to include American, British and French settlers and other First Nations. The white beads represent truth, and the two rows of purple beads represent two vessels travelling in parallel: a canoe for the Onkweh:onwhe (original people) and a sailboat for the settlers.

Onondaga Nation Chief Irving Powless Jr. puts the significance of the Two-Row Wampum in context in his 1994 essay:

“As we travel down the road of life together not only with each other, but with the whole circle of life – the animals, the birds, the fish, the water, the plants, the grass, the trees, the stars, the moon and the thunder – we shall live together in peace and harmony, respecting all those elements.

“We shall not pass laws telling you what to do. You shall not pass a law telling me and my people what to do. The Haudenosaunee have never violated this treaty. We have never passed a law telling you how to live. You and your ancestors, on the other hand, have passed laws that continually try to change who I am, what I am and how I shall conduct my spiritual, political and everyday life.”

Calfchild promotes the Two-Row to campsite visitors every chance he gets.

“It’s the key to the future,” he says. “The two nations have to work together side by side, not one dictating to the other.”

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Peter Biesterfeld

John Croutch is an Anishinabe educator who specializes in cultural identity and culinary practices. He’s come down to the park to check in on Calfchild’s fast. He points to the symbols of colonialism all around us.

“This is the original territory of the Wendat and later the Haudenosaunee people,” says Croutch. “What’s been happening here for the last 13 days speaks to the fact that laws were passed to prevent us from living on our land.”

A tour group from the Ministry of Education makes its way to the campsite and stops in front of the flags. Calfchild, surrounded by supporters, welcomes the visitors before he launches into a lecture.

“When it comes to the education in this country – what happened in the residential schools, the 60s scoop, the colonization of our territories, the dishonouring of the treaties, things that need to be renegotiated – it’s the responsibility of Canadian citizens to understand what truly happened to our people and not cover it up.”

The visitors listen quietly, some with their heads bowed.

“We’re not here as enemies; we’re here as your friends. We’re here to help you if you want that help,” Calfchild finishes up. “We have to think about the children and the world we want to leave them. If you can’t be honest in the education system, how can they trust you? How can they trust us? So it’s time for our people and your people to start educating the people properly and start being honest.”

Calfchild thanks the group, and Tsong Deh Kwe announces the protocol for the potlatch celebration that will break the fast. Three community members have joined the fast in solidarity over the last few days.

Before the feasting begins, 81-year-old urban elder and Cree spiritual leader Vern Harper has a few encouraging words for the gathering.

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Peter Biesterfeld

Davyn Calfchild (in red) with native elder Vern Harper (seated centre) and supporters.

Harper, who experienced a cycle of residential schools and foster homes as a boy, remembers having his mouth washed out with soap as a five-year-old for speaking Cree.

“When we say we’re going to do something, sometimes people will say, ‘I’ll be there in spirit.’ My uncle used to say, ‘Get your ass over there.’  Here I am.” Laughter all around what’s left of the fire.

Harper is the sixth-generation grandson of Big Bear, who fought the last battle between the Cree and the Canadian government in 1885.

“We need to take care of our families and take care of Mother Earth. When we have food, be thankful. I love all of you, and we got to keep struggling, never give up. Don’t be a worrier – be a warrior. Miigwetch.”

Cheers and whoops ring across the park.