Servers at the Auditorium were told to refuse service to any Indigenous individuals that entered into the cafe. Two Indigenous men and three women from the Mistawasis reserve preceded to have a sit-in and refused to leave without an explanation as to why they were refused service. Eventually one of the employees admitted that they were not allowed to serve Indigenous peoples at the restaurant under the direction of the owner. Under Saskatchewan's antidiscrimination laws, the Auditorium was convicted and fined twenty-five dollars; a modern-day equivalent of 218 dollars.
A party of nine white men from the surrounding communities invaded a camp where Allan Thomas was living. These men destroyed the campsite, collapsing two tents, and fought with the Salteaux living there. The following day, men from the area were arrested and charged with non-capital murder. Many of these men arrested were considered respectable men within their communities, as their occupations included farming and business.
Tyman chronicles his life beginning with his removal from abusive family at age of four in Isle la Crosse and his relocation and subsequent adoption by a white family in Fort Qu'Appelle. He spent his life in and out of the correctional system. Tyman died on the streets in 2001.
The following essay provides a brief introduction to the problems caused by lack of access to housing and poor housing conditions, particularly as experienced by Indigenous people (please see "additional notes" below for bibliography): Introduction i. the case for the importance of housing The UN Declaration of Human Rights states that all people have the right to a standard of living that is conducive not only to good physical health, but good social and emotional health as well.
The following provides a brief historical overview of the construction of Indigenous women as morally inferior individuals on the basis of their race and gender (for a list of sources used, please consult bibliography in "additional notes"): Legitimizing the presence of the colonial state is an ongoing process, requiring the manufacturing, maintenance and transmogrification of narratives that reinforce hierarchies of race, gender and sexuality and that also reflect shifts in national and international socio-economic and political climates.
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.
(Please also see related database entry titled "History of Racist and Gendered Perceptions of Indigenous Women").
In the interviews cited below in "relevant resources", interview participants describe discrimination experienced by Metis people as it relates to obtaining work and disparities in the rate of remuneration between Metis and non-Metis people.
In the interview cited below in "relevant resources", Metis woman Isabelle Betty Roy describes the Metis community within the Nutana area of Saskatoon. Regarding the high percentage of Metis people in the Nutana area, she says: " “What type of neighbors did you have around you? Were they close or...?” --- Betty: “Mostly Metis. They were, you know, some Metis settlers.” She notes that officials, assumedly from the city of Saskatoon, attempted to segregate Metis people into a particular area: "they tried to get them into one area, one general area, you know.
This entry concerns the history of the Crooked Lake Agency from 1880s to 1913. This history is told from the viewpoint of the colonial authorities who controlled the Agency. Furthermore, this entry concerns four bands that were located on Crooked Lake at this time. These bands are as follows: Ochapowace (#71), Kake-wista-haw (#72), O'Soup or Cowessess (#73) and Sakimay (#74). The general observations made by Dr. D.G.