Jacques Cartier lands at present day Gaspe and takes possession of the land in the name of the king of France.
Arrival of Basque Fishermen to the coast of Newfoundland to fish cod.
The first trading post was established in Tadoussac in 1600 by Pierre de Chauvin de Tonnetuit.
A French expedition led by merchant venturer, Pierre Du Gua, Sieur de Monts, and Samual de Champlain arrive off the coast of what is now Nova Scotia.
Chief Henri Membertou and Gabe Paul was baptized, along with twenty members of his extended family at Port Royale initiating the practice of the catholic faith amongst the Indians and Acadians.
The first “Canadian” child, Andre Lasnier with “European” blood outside of Newfoundland was born, and was the first recorded child of the union of a European man and an Indigenous woman in Canada.
Intermarriage was encouraged in the east when Samual de Champlain met with Chief Henri Membertou. At this time, Champlain he took his fingers and linked them together and said, ” you people and us people are going to be linked like this as family, and ours sons will marry your daughters, & we will become one people”. This was the beginning of the “Metis” in the east.
The Three Rivers Trading Post was built on Le Platon by Laviolette, under the orders of Samual de Champlain.
Although Quebec was founded as a religious enterprise in 1642, Montreal quickly emerged as the centre of New France’s fur trade because of its strategic location at the confluence of the St. Lawrence and Ottawa Rivers.
Jean-Vincent d’Abbadie de Saint-Castin, A.K.A. “le Baron de Saint-Castin” marries the daughter of Madockawando, the Great Chief of the Penobscots. Their children will go on to become the hereditary Penobscot “old party” system of Chiefs, as well as marry into the most affluent/influential Acadian families.
Acadians remained separated from the Norman settlers who intermarried with the Mi’kmaq. Ganong states that by the late 1700s “it may be said that it [Caraquet] is partly Norman French, with an infusion of local Indian, partly Canadian, and partly Acadian, with a small element of English (later on) and Jersey French.” Haines suggests that the Acadians settled at Upper Caraquet and the others at Lower Caraquet “in communities so distinct that even some fifty years later there still had been no marriage between Acadians and their Norman-Canadian neighbours.” Ganong also makes the distinction between the two and that Acadians remained separated from the Norman settlers who intermarried with the Mi’kmaq. It is interesting to note that these two groups applied for the land together despite the fact that they were so separate and settled in separate parts of Caraquet. A missionary commissioned by the Bishop in Quebec to report on the state of the church in Acadia described certain differences between residents in the two areas. This missionary (who we do not have a name for) commented that Lower Caraquet inhabitants (who were “Normans et métisses”) were fishermen and thus out at sea a lot and did not attend church very regularly. The Upper Caraquet group of “Acadians” were farmers and could go to church much more often.
French’ appear to have cultivated an intimacy with the ‘Indians.
According to Cooney, “[a]bout the year 1702, we find the French pretty thickly established on different parts of the Miramichi, as well as along the Gulf shore towards Miscou; and about the entrance of the Richibucto.” He goes on to state that by the early eighteenth century “the ‘French’ appear to have cultivated an intimacy with the ‘Indians,’ whom they partially instructed in the rudiments of Christianity.” Moreover, they obtained the sympathies of the Indigenous peoples by intermarriages, and this alliance, strengthened by a similarity of religion, secured them in the peaceable possession of the country.
British offered incentives for colonial settlers to marry Indigenous people. Beginning in 1713 and continuing for 60 years, the British government offered incentives for colonial settlers to marry Indigenous people. In her research, Jennifer Reid has found that in1719, for instance, the British government instructed Governor Richard Phillips of Nova Scotia to encourage mixed marriages. The instructions read:
And as a further mark of His Majesty’s good will to the said Indian Nations, you shall give all possible encouragement to intermarriages between His Majesty’s subjects and them for which purpose you are to declare in his Majesty’s name, that His Majesty will bestow on every white man being one of His Subjects, who shall marry an Indian woman, native and inhabitant of Nova Scotia [which also included present-day New Brunswick], a free gift of the sum of 10 pounds sterling; and 50 acres of land, free of quit rent for the space of twenty years, and the like on any white women being His Majesty’s subject who shall marry an Indian man, native and inhabitant of Nova Scotia, as aforesaid…
Signing of 1725 Peace and Friendship Treaty by Mikmaq, as well as many mixed blood Acadians / Metis
Signing of Ratified 1726 Peace and Friendship Treaty by Mathew Mius, a mixed blood.
By the time a century had passed, the policy of favouring intermarriage had been reversed and Maurepas, the French Ministère de la Marine (minister of the Navy), was scolding missionaries in the 1730s who not only permitted such marriages too easily, but actively encouraged them.
Moreover, the missionaries were doing so without the permission of post commandants, which was against regulations. Observing that the children of such marriages were even more libertine than the Indigenous peoples themselves, Maurepas said the missionaries “doivent pas se porte si légèrement à marier des françois avec des femme sauvages.” Intermarriage and assimilation had not worked, at least from the official point of view, because what the authorities had in mind was to turn Indigenous men into Frenchmen. What happened was that
they remained Indigenous (with perhaps some vices added) and Frenchmen showed a tendency to take up an Indigenous way of life.
The signing of the Peace and Friendship Treaty by Pierre Benoit, a mixed blood.
Signing of 1752 Peace and Friendship Treaty by mixed blood Acadians / Metis such as Piere Benoit, St Castin X, Matthew Muse, Petit Jermain X, Piere Pisnett, Jean Pisnett, and Francois X Jermain.
The Acadian expulsion resulted in the displacement and slaughter of approximately 55% of Acadians, many of whom were Metis. The remaining that survived hid in the woods or became part of the Mikmaq, or resettled in their new land in Newfoundland, Louisiana, France, and even Dominican Republic among other places.
British Scalp Proclamation of Indians (but included Acadians/Metis). During this time a bounty was set by the British that for every Indian scalp, 25 pounds would be issued. What is noteworthy about this is that the Gorman Rangers were told that you cant tell the difference between the Micmac and Acadians and they made note that they were all the same.
Signing of Peace and Friendship Treaties by many mixed blood Acadians / Metis
The arrow sash was introduced as part of the traditional costume of the Lower Canada habitant at least from 1776 on. According to Dorothy K. Burnham who prepared an exhibit on textiles at the National Gallery of Canada in 1981, and published an accompanying catalogue raisonné, this type of finger weaving was learned by residents of New France from Indigenous peoples. With European wool-materials, the syncretism and unification of Northern French and Indigenous finger-weaving techniques resulted in the making of Arrowed Sashes. Arrow Sash is the oldest known sash design; produced by Québécois artisans in XVIIIth century, and later on L’Assomption sash after 1852.
Four exclusive groups made up of 34 families – Norman soldiers, “Normans et Metisses,” Canadians, and Acadians – applied for a grant of land together in Caraquet, New Brunswick and it was known as “La Grande Grant.”
Nicholas Montour of Trois-Rivieves, Quebec, a Metis and great-grandson of Marie Mite8agami8k8e and Pierre Couc dit Lafleur, was a fur trader who helped start the NWC, and later became the first Indigenous Member of Parliament in 1796.
Wednesday, July 25, 1866 issue of the Québec newspaper, “Le Courrier du Canada, Journal des Interest Canadiens.” “… Paspébiac est célèbre sous bien des rapports. Sa population, de sang français et sauvage, est adonnée à l’usage des liqueurs de feu, est turbulente, chicanière et faisant le coup de poing à propos de tout et à propos de rien. Mais c’est sur le Banc, le fameux Banc, qu’il faut les voir, dans un jour de bacchanale. Le Paspéya en boisson et en querelle a un cri particulier, un hurlement qui ferait l’étonnement des Iroquois du temps de Champlain, s’ils pouvaient resusciter. Ajoutez à cela l’expression de la figure et celle des juremonts, puis l’accent guttural de plusieurs mots, et vous aurez une idée du veritable Paspéya en colère et en ribotte. Il est rare qu’on eu vienne aux coups avant de se prévenir mutuellement pas des menaces, par des bravades, don’t quelques-unes me reviennent à la mémoire: “J’te vas faire (?) basse: j’te vas faire cailler l’sang, toi, ma Babine de coq.” (Ils prononcent sang comme s’il était écrit sangue). Je vous fais grâce des jurements, don’t quelques-uns sont très-anciens et remontent certainement au temps des premiers Français…”
This loosely translates to:
“… Paspébiac is celebrated in many ways. Its population, of French and Savage blood, is devoted to the use of fire liqueurs, is turbulent, quibbling and punching about everything and about nothing. But it is on the Bank, the famous Bank, that you have to see them, in a bacchanal day. Paspéya in drink and quarrel has a peculiar cry, a roar that would amaze the Iroquois of the time of Champlain, if they could resuscitate. Add to this the expression of the figure and that of the juremonts, then the guttural accent of several words, and you will have an idea of the true Paspéya in anger and in debauchery. It is rare that one came to blows before warning each other not by threats, by bravado, some of which come back to my memory: “I will make you (?) low: I will make you curdle blood, you, my lip of cock.” (They pronounce sang as if it were written sangue). I swear to you by oath, some of which are very old, and certainly date back to the time of the first Frenchmen…”
Louis Riel was quoted as saying, “As for the Eastern Canadian provinces, there are many Métis who live there despised while under the Indian label. Their villages are Indigenous villages. Their Indian title is just as valid as the Indian title of Métis in Manitoba”.
Metis Nation of Alberta was established
Bonhomme Carnaval begins in Quebec City and introduces its mascot Bonhomme, who is dressed in a red tuque, black buttons, and a ceinture flèchee (arrowhead sash) to symbolize the coureurs des bois which translates to “runners of the woods”. At this festival one event is ice canoe races which holds its origins from First Nations and settlers of New France as well as another event, dog sledding. Other events include parades, ice palace, snow baths, ice skating, human foosball, tubing, etc.
Metis Nation of Saskatchewan was established
The Manitoba Metis Federation was established
The New Brunswick Association of Metis and Non-Status Indian, now the New Brunswick Aboriginal Peoples Council was formally organized in May, 1972
The Metis and Non Status Indian Association of Nova Scotia was established in 1974 and later changed its name to the Native Council of Nova Scotia
The Government of Canada recognizes Section 35 Metis Rights under the Constitution
Labrador Métis Association established
Metis Nation of Ontario was established
Metis Nation British Columbia was established
The Royal Commission of Aboriginal People state the existence of other Metis communities that are not part of the “Metis Nation”, and suggest that they follow suit of the Metis Nation in establishing “Nationhood”.
Labrador Métis Association changes its name to Labrador Métis Nation
CAP Files Lawsuit with Government of Canada over Metis Jurisdiction
The Congress of Aboriginal Peoples has been fighting to empower all Indigenous Peoples for decades, including with their president, Harry Daniels, who in 1999 along with Leah Gardner, Terry Joudrey, and CAP filed a law suit against the Government of Canada for the court to determine which level of government has jurisdiction over Metis and non status Indians.
The use of the terms “Métis” and “métis” is complex and contentious. When capitalized, the term often describes people of the Métis Nation, who trace their origins to the Red River Valley and the prairies beyond. The Métis National Council (MNC), the political organization that represents the Métis Nation, defined “Métis” in 2002 as: “a person who self-identifies as Métis,
is distinct from other Aboriginal Peoples, is of historic Métis Nation ancestry and who is accepted by the Métis Nation.” This is where the divide began with the eastern Metis.
The Powley Case Victory for Metis Harvesting Rights in Ontario
On September 19, 2003, in a unanimous decision, the Supreme Court affirmed what the Métis people have been saying for over twenty years – Section 35 is a substantive promise to the Métis which recognizes their distinct existence and protects their existing Aboriginal rights. The Powley decision marked a new day for the Métis Nation in Canada. The Supreme Court’s decision was respectful affirmation of what the Métis people have always believed and stood up for, and is as well as, an opportunity for Canada to begin fulfilling its substantive promise to the Métis.
On May 20, 2004, Resolution 1984 was read by Mr. Wayne Gaudet in the Nova Scotia Legislature regarding the Eastern Woodland Metis Nation recognition and consideration
The Eastern Woodland Metis Nation had a reading in the Legislature by Mr. Wayne Gaudet with Resolution 1984, for Recognition and Considering
On November 3, 2008, Resolution No.4502 was read by the Hon. Christopher D’Entremeont at the Nova Scotia Legislature to congratulate Roland Surette for his devotion, dedication, and contribution to the Acadian/Metis Movement in Southwestern Nova Scotia.
On September 23, 2009, Resolution No.144 was read by the Hon. Christopher D’Entremont appointing the First Acadian and Metis Judge, Pierre Leon Muise in the Legislature in Yarmouth, Nova Scotia.
Canada formerly signs United Nations Declaration on the Rights of Indigenous Peoples Act
Labrador Métis Nation changes its name to The NunatuKavut Community Council (NCC)
Nova Scotia Metis organizations get together to raise $30,000 in the east to become interveners in the Daniels court case in partnership with the Metis Federation of Canada.
On April 10, 2014, The Unamaki Metis Nation from Cape Breton, Nova Scotia under Chief Greg Burke, marched downtown Halifax with many other Metis to the legislature Building. There he presented a Treaty he wrote and requested MLA Michel Samson of the Liberal Party to accept it, and read it into the legislature which he refused after promising that if elected, he would recognize the rights of Metis in Nova Scotia. After his refusal, Hon. David Wilson of the NDP Party read the resolution, Aboriginal Affs: NS Metis-Recognize in the Nova Scotia Legislature and can be found on page 1726.
Harry Daniels Case Decision “States there is no one First Nation just like there is no one Metis Nation, all are Aboriginal People with Aboriginal ancestry” also that Metis can represent a a specific nation, or people of mixed Indigenous and European ancestry. “There is no need to delineate which mixed-ancestry communities are Metis and which are non-status Indians. They are all “Indians” under Section 91(24).
Reunion of Mi’kmaq and Acadians in Grand Pre, Nova Scotia, marks 400 years of cooperation and mutual respect, and acknowledges their blood and cultural ties of the past.
On May 20, 2004, Resolution 193 was read by Hon. Christopher D’Entremont at the Nova Scotia Legislature in Argyle-Barrington regarding Aboriginal Affairs: NS Metis Concerns brought forth by the Sou’West Nova Scotia Metis Council Chief Tony Cunningham.
Followup Assembly Post Daniels where Gabriel Daniels states that his father fought for rights of all Metis and is angered by the western Metis leaders who deny others outside Red River.
In 2019, NunatuKavut Community Council (NCC) achieved what it considered a historic milestone with the signing of a reconciliation agreement with the Federal Government that noted, ‘Canada has recognized NCC as an Indigenous collective’.
Nova Scotia Census shows 21,090 Metis in Nova Scotia which accounts for 2.2% of the population
Manitoba Metis Federation leaves Metis National Council
In May of 2024, Colette Trudeau, CEO of MNBC states that British Columbia Metis still face a myriad of challenges, from unrecognized rights to systemic barriers that hinder cultural preservation and socio-economic progress. Simply put, their rights are not being respected or upheld in the province. Identity is at the heart of the issue. Their distinct culture and Section 35 rights have been dismissed in BC. Their elected government, Métis Nation British Columbia, their communities, and their Métis citizens of BC lack recognition from the federal and provincial governments. Colette Trudeau states, as a people, we never lost our pride, and for some families, it was only hidden from the world to protect our children. We stand now in confidence, strong in our communities and kinship connections. We know who we are. We proudly follow our Métis ways. It is time for Canada and BC to learn our story and honour their commitments to reconciliation, to create a path forward that respects and upholds the rights and dignity of Métis people. For all our relations. Reference: https://dailyhive.com/vancouver/ metis-nation-bc-rights-opinion
In September of 2024, Metis Nation Saskatchewan leaves Metis National Council after dispute over Metis Nation of Ontario accepting as they call it, Non Metis.
