The Blakeney government implemented the Saskatchewan formula, which proposed that land entitlements would be based on Indigenous band populations from December 31, 1976 rather than the time that treaties were signed. Action was delayed as Ottawa and Regina fought about the land and money required. A handful of Treaty Land Entitlement claims eventually went forward, including that of the Lucky Man band which received a reserve in the Battleford area 110 years after it had entered treaty (1879).
In 1952, after pressure from the CCF on the Federal Government due to their failure in providing adequate services to Indigenous peoples across the province, the Federal Government transferred jurisdiction of welfare services for off-reserve Indigenous peoples in their entirety. The Department of Indian Affairs now claimed that any person living off reserve for more than a year were under the obligation of the provincial government.
In 1960, John Diefenbaker passed legislation (Bill C-2 and Bill-C3) that amended the Indian Act that guaranteed federal franchise to status Indian men and women in a way that did not compromise their Treaty Rights or status. Bill C-2 repealed subsection (2) Section 86 of the Indian Act which prevented those with Indian status from voting. Bill C-3 amended the Canada Elections Act, assuring federal franchise without compromising one’s Indian status to both men and women.
In the primary source interview cited below in "relevant resources," interview participant Verna Richards, who resided in La Ronge in the 1950s and 1960s, notes that the doctor provided by the Indian Health Service was both racist and provided services without the benefit of contemporary medical technologies such as anaesthetic. This resulted in alienating the Indigenous residents of the community from the only doctor provided to them.
Although movement towards implementation of a permit system began in the House of Commons in the 1870s with amendments to the Indian Act, it was not fully implemented until 1885. This policy prohibited Indigenous people from selling anything they had "owned, grew, raised, cut, dug, caught, were given, found, or otherwise acquired" (Smith 2009, 99 - see relevant resources below).
In the first half of the twentieth century, the Department of Indian Affairs (DIA) had its agents exercising extreme control and surveillance over Indigenous women and their personal lives. It was a priority for the DIA and its agents to uphold the Euro-Christian ideals of marriage, and as a result they believed surveillance over Indigenous marriages was an effective way to ensure that relationships remained moral. DIA agents were known to withhold payments to Indigenous women if they believed they were not acting in a way that was consistent with European marital norms.
With the emergence of settler society, many of the social norms of Indigenous groups became seen as morally corrupt, or deviant. The idea of polygamous marriages was foreign to European settlers and it was a stark contrast to the Christian marital norms and the English common law tradition of monogamy. Government officials took it upon themselves to discourage the practice of polygamy and eventually entrenched it into the law in 1890.
Bill C-3, also known as the Gender Equity in Indian Registration Act, developed as a response to the McIvor v. Canada decision in British Columbia which found that some of the current registration provisions of the Indian Act were in violation of section 15 of the Charter of Rights and Freedoms based on gender. The purpose of Bill C-3 was to expand registration to the grandchildren of women who had lost their status as a result of marriage to a non-Indian. To be eligible for status under Bill C-3, three criteria need to be met: ------------------------- "1.
In 1939, representatives from the Metis Society of Saskatchewan approached the provincial government for assistance in petitioning the federal government in recognition of outstanding and unresolved land claims. Please see "Relevant Resources" below for complete details.
(Please see related entry titled "History of Racist and Gendered Perceptions of Indigenous Women"). As it relates to experiences in the field of labour, of the Metis women respondents interviewed for Poelzer’s study (annotated below in “Relevant Resources”), a few reported discrepancies in the types of work available for men and women. They also reported discrepancies in the wages of men and women, with men being paid more for the same work.