How Far We Have Come in our Treatment of the Indigenous Peoples

 

The traditional image of Tecumseh

One standard element of the wider myth of the North American Indian is the standard claim that, until recently, indigenous Canadians were despised and discriminated against. And they and their contribution was supposedly omitted from the history books.

As fate would have it, I inherited my grandmother’s high school history book, published by the Ontario Ministry of Education in 1914. Ontario High School History of Canada. Price 19 cents. So let’s have a look. Are the Indians left out? Are they treated with contempt as an inferior race?

The first chapter is about the land, the geography. But the second chapter is all about “The Aborigines.” Not “Indians”; “Aborigines.” “Indians,” it is explained, is a misnomer. Sounds pretty woke. 

They are described on introduction as “Men of good features and athletic build.” There is a detailed description of the various tribes or nations and where they lived at first contact. They are referred to a couple of times as “savages.” Our author does not hold the modern prejudice that all cultures must be considered equal on all points. But note, this is an issue of culture, not race. And he goes on to say that the Iroquois, however, “had done something … wonderful,” in forming the Iroquois Confederacy, “and had solved many of the most difficult questions of government.” “Each member of the tribe had great individual liberty.” “No state ever more fully realized Napoleon’s ideal of ‘a career open to talent.’” The author refers to their “political genius.”

That’s at worst, condemning the culture itself with loud praise. 

There may seem to be some criticism of their methods of war: “usually the only fate in store for the captive was torture and death.” But this is no more than a statement of historic fact, as recorded in all the contemporary accounts. And that sentence is immediately followed by this: “Yet, they did not disdain the arts of peace, and all the tribes had lifted themselves more or less above primitive barbarism.” 

Details are then given of Indian arts and culture. Things were done “with great skill”; “with real skill; “well-tilled fields.” The potlatch is praised as promoting hospitality. “To the Coast Indians the potlatch fulfilled the three objects performed for us by a dinner party, a general store, and a bank.”

To sum up, “Freedom marked the life of the Indian from his earliest days…. Nothing was done under compulsion.”

When it comes to Indian spirituality, there is some clear criticism. “His love of inflicting torture was only one sign that his nature was really nervous and hysterical. This we see clearly in his religion.” “Hysterical,” however, to this author, means it involved a lot of dancing and making noise. Presumably he would have the same problem with a Methodist tent meeting or Pentecostal service. This smacks of the Anglican unease with “religious enthusiasm.” A prejudice, perhaps, but not a racial one. 

Of the Inuit, treated separately, our author opines that under the influence of the Moravian missionaries, “They cast their cruelty and love of war aside, and became the peaceful race we know today.”

The story of the indigenous people is then woven through the following two chapters, on the European discovers and the early years of New France: the war between the French/Huron/Algonquin alliance and the Iroquois is described. 

Chapter Five is again wholly about the Indians, “Missionaries and Indians.” The aim of the missionaries, it is explained, “was to establish a native Christianity. They learned the language of their flocks, and made little or no attempt to teach them French. …In order to preserve their flocks from the many vices of European culture,  “They wished to keep their Indian charges in absolute seclusion from all white influence save their own.” So much for the modern claim that the intent was to impose European culture and assimilate the Indians. But this is the historical reality, borne out by the extensive Jesuit Relations.

In subsequent chapters, Iroquois are featured in the “Half Century of Conflict” between England and France. “Renewed Iroquois Attacks” on New France; “The Massacre of Lachine”; “The Three War Parties.” 

A chapter or two later, we read of “Pontiac’s War,” which was “a struggle against the white invader.” No guilt is attributed to the Indians for the uprising.

A chapter on the War of 1812 tells of Tecumseh, “a brave and chivalrous warrior and a far-seeing statesman.” The Indian role in that war and in its significant battles is covered.

The tale of the Red River Rebellion and North West Rebellion are told in terms sympathetic to Riel and the “half-breed” rebels. It was all down to insensitivity and blunders by the federal government. “It would have been better to give them want they wanted than to drive them into rebellion. Others of their requests, such as those for schools and hospitals, were still more reasonable.”

In sum, while a few of the terms used would, for arbitrary reasons, be considered politi9cally incorrect in acurrent text, the indigenous people are fully reported on and treated sympathetically.  When they clash with Europeans, the story is generally told from the indigenous point of view.

Canadians, and Americans, have always loved Indians, and have always been inclined to give them special treatment.