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).
Pihtikwahanapiwiyin (Poundmaker) was brought to Regina for the trial in July 1885. He declared himself innocent, claiming he had done everything to stop the violence. However, the court sentenced him to three years in prison.
Mistahimaskwa and fourteen of his companions were prosecuted in Regina for treason-felony. He did not participate in the conflict and tried to stop hostilities. However, according to the judge, Mistahimaskwa should have left his band at the beginning of the violence. The judge Hugh Richardson sentenced him to three years.
The freezing deaths of Indigenous men in Saskatchewan resulted from an unethical and illegal practice by the Saskatoon Police Service in which Indigenous men were picked up at night and dropped off outside of the city limits. This was often done in winter, and the men were left with inadequate clothing for the sub-zero temperatures. This practice came to light after one man, Darryl Night, survived being dropped off and filed a complaint. It was only after Darryl Night came forward that the deaths of Neil Stonechild, Rodney Naistus, and Lawrence Wegner were deemed suspicious.
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.
The North-West Mounted Police was established in 1873 by the government of John A. MacDonald. The Cypress Hills massacre as well as the increasing number of conflicts on the U.S border due to alcohol smuggling are often cited as the main reasons the MacDonald government passed the bill creating the new military-style police force. However, most historians agree that the primary reason for establishing the force was to control First Nations and Métis populations, as the government sought to populate the West with settlers.
In the edited collection of essays contained in "Contours of a People" (see "relevant resources" below), historian Gerhard J. Ens writes a chapter in which he articulates the events of the Sayer trial: "In 1846–47, A. K. Isbister and four other memorialists presented a petition to the secretary of state for the colonies from 'the Natives of Rupert’s Land,' who they described as “the Indians, and HalfBreeds residing in and near the Colony of Red River,” praying for relief from the strictures of the HBC monopoly and its tyrannical rule.
In May 1996, the Shoal Lake Cree Nation and the Red Earth Cree Nation jointly submitted a specific claim to the Department of Indian and Northern Affairs Canada, alleging that Canada had breached the terms of Treaty 5 and the 1876 Adhesion by not providing farming lands to the Red Earth and Shoal Lake Cree Nations. Following a near 9 year silence on behalf of the Federal Goverment, the First Nations requested that the Indian Claims Commission (ICC) investigate their claim, despite it not being formally rejected by the Federal Government.
The trafficking of Aboriginal women and children to white male individuals appears to have garnered much interest on the behalf of Indian Affairs officials in the mid to late 1880s. Correspondence supports the idea that the officials were under the impression that a business transaction was being made between the fathers of Aboriginal girls and white men, in which the white man paid a fee or gave a gift to obtain an Aboriginal girl or woman to have “sexual commerce” with.