Naskapis and Quebec: between dream and reality

Above, there are many red lines representing the routes taken by these nomads. Lake and mountain names. half -curved mountain, winding and sandy river, cache of caribouThe

Today, 915 members (1410 if we count those living elsewhere) of the lone Naspaki community in Quebec live in a very small territory of 41 km.².

We are one of the last natives to become sedentary. We came here because the government promised us to work for the next 100 years.explanation of the former chef, capped screwed on his head.

The lives of the Naskapis did change when, in 1978, they signed the Northeastern Quebec Agreement with the provincial government. Like the James Bay Agreement signed three years before the Crees and the Inuit, this agreement provides privileges and benefits to the Naskapis.

The price to pay? The Naskapis give up, turn away, give up […] all their claims and all their Aboriginal rights, titles and interests […]as stated in the official document.

We had to give up our territory and in return we had new houses, a school [gérée par la Commission scolaire régionale Eastern Québec, NDLR] and more autonomyfurther cited Theresa Chemaganish, the new leader newly elected in August 2021.

Noah Swappie replied. We have not yet completely surrendered our land rights. When a new company arrives, it must still consult with us to get our approvalhe said.

Naskapis also received $ 9 million, including $ 1.3 million from the federal government. According to the former leader, a large portion of this money went into the pockets of negotiators and lawyers.

On the streets of Kawawachikamach, many buildings reflect the development of this small community. An elementary and secondary school, a daycare service, a fire station, a police station, a community radio station, a general store, an arena, a swimming pool, a community center, a CLSC and even a corporation landowner.

It took a while to get to where we are today, but I think we are on the right path to economic growth.said the chef.

Noah Swappie also said that governments, when they provide funding to the community, base themselves only on the number of members and never on the cost of living which, in Kawawachikamach, is higher than in the south of the province. and close to cost. of living in Nunavik.

For her part, Caroline Einish, coordinator for community mobilization, considers that the Agreement allowed Naskapis to preserve their culture and preserve their history.

Always a challenge

The community is always trying to grow more. The Chemaganish leader explained that houses should be built. We are building, but slowly … Almost four per yearhe says.

When it comes to health, it requires more equipment. Because as in many remote communities, members have to travel thousands of miles to receive treatment in a hospital.

Projects are also approaching. At the entrance to the community, a construction site is developing. This is the new police station. The chief also plans to rebuild the road which is a bit miserable.

But the Naskapis also consider themselves wrong by Quebec. Thus, the Kawawachikamach CLSC receives, per member, a budget of approximately $ 2,500, while some Cree community Miyupimaatisiiun centers (equivalent to CLSCs) receive up to $ 5,500 per member.

Change the agreement?

Theresa Chemaganish, Caroline Einish and Noah Swappie want their country to renegotiate the deal.

” I don’t know how it was discussed. Do people really understand? Do they have all the information? Are they capable? I think we can have more. “

How is this line drawn? Who drew it?he wonders, indicating the northern and western limits of the Naskapi territory under the treaty.

It must be said that when the Quebec government began its negotiations with Naskapi, the management of the territory was somewhat sealed by the James Bay Agreement, which was signed with Crees and Inuit.

Naskapis did in fact not take part in the negotiation process due to their “political invisibility” and their number: 300 at the time.

Finally they all stay and received crumbsbelieves Noah Swappie.

Caroline Einish also expressed doubts about the informed consent of the Naskapis at the time. People who do not speak English or French and who in turn did not understand economic jargon.

In his opinion, the white businessmen took advantage of the innocence and naivety of the Naskapis.

And most of all, he recalled that in 1978, few Naskapis could read or write, and understood the monetary value of their territory.

So far, the absence, weak presence or weak influence of Naskapis on various territorial management structures, such as the Kativik Environmental Quality Commission, has also not benefited them.

It was as if you had a house and I told you: “we will make a contract, you will give me your house, and in return I will make you bread every week. You can be. Independent, you can do what you want.” But ultimately, you have my house, but I don’tsaid Caroline Einish, who loves to talk in pictures.

” It’s exploitative and I’m willing to use the word fraud. I wouldn’t have given up our land, because that’s where the money is. That is why they are [le gouvernement québécois] wants to have territory. “

According to him, the Naskapis still need it fight to ask for things and prove that [tel ou tel point] agrees.

As far as our concern is concerned, this was discussed after the James Bay Agreement with the Crees and the Inuit. That’s also why I think it’s compromised in bad faith. We got the crumbsstill believe in the former leader.

Innu tensions

But behind this agreement, an old misunderstanding was revealed. The one between Innu and Naskapi.

They will steal! launches shamelessly Armand MacKenzie, an Innu who hails from Matimekush-Lac-John, the nearby community, stuck in Schefferville.

In 2003, Mr. MacKenzie spoke before a committee of the National Assembly of Quebec. It was held in the context of negotiations between Innu, Quebec and Canada.

He explained that the Naskapis and the Innu used the territory as before. But on the legal side, from the point of view of agreements, this is where there is a problemhe said.

He also criticized at the time the double discourse of the Quebec government. Nothing in this Agreement affects the rights of third parties, for example, the rights of owners of white property. How is it that for these people we have said that their rights have not been affected, but that, for the Innus of Schefferville, we have said that it is not serious? That their land is right on the territory, shall we kill it?

This question of the extinction of rights is at the heart of the problem, according to Raphaël Picard, former leader of the Innu community of Pessamit who did anthropological work in Naskapis.

It’s as if someone is selling your house without asking for your opinion. They don’t pay rent and use our landhe describes.

According to him, it should the termination of rights clause shall be removed in all such agreements.

When Caroline Einish was asked what she thought of what Innu was saying, she replied, laughing heartily: I would say we learned that from whites. I have a sense of humorhe continued before getting serious again.

More importantly, he reminds us that at the base, Aboriginals have no boundaries, that this is a concept carried by Whites. Thus Caroline Einish said that Fort McKenzie, which was a meeting place in Naskapi, was in Inuit territory.

In other words, what Innu blames on the Naskapis, the Naskapis blame on the Inuit.

Innu’s accusations were refuted by Noah Swappie who recalled that their neighbors also had the opportunity to sign such an agreement, but they did not take it.

But more importantly, it raises the issues inherent in land claims in general. My grandfather reached Chisasibi, all the way to Mistissini. Should I say “he touched this land, it’s mine”?he asked.

Instead, he demanded that the First Nation cooperate. We must share the territory and everyone be its protectorhe concludes.