In 1949, CCF attempts to undermine Métis sovereignty and leadership ultimately disintegrated Métis political organization within Saskatchewan with few funds or attention being allocated to the SMS (Saskatchewan Métis Society); along with Douglas’ focus on the newly formed Union of Saskatchewan Indians, Métis leadership and concerns were often overshadowed or ignored altogether.
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).
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.
A prospecting school was created in Northern Saskatchewan communities including La Ronge, Beauval, Creighton, Stanley Mission, Cumberland House and Uranium City to provide increased (though not ideal) job opportunity and stability for participants, who later had a greater likelihood of working in the prospecting industry, such as for a mining company. Prospecting classes were also held in Saskatoon, Regina, Moose Jaw and Yorkton.
Mr. Amyotte struggled to raise the living standards for Metis people in Saskatchewan, focusing specifically on creating access to education and housing. In one section of the interview listed in "Relevant Resources" (on this page), Joe Amyotte notes that housing conditions of the Metis were worse in Northern Saskatchewan.
Metis communities in northern Saskatchewan (formerly North-west Territories) began appealing to the Crown in approximately 1886-87 to have their land claims recognized. Although the North-west Commission of 1885 would have surveyed a large number of Metis claims in the North-west Territories, there would have been a number of factors which would have prevented Metis who lived farther north from attending, such as distance. It was extremely difficult for families to leave their work for a number of days during the busy summer months.
In a May 1885 correspondence to the Indian Commissioner, an official states that it is his impression that Moosomin, Turtle Lake and Thunderchild bands will remain loyal, and that if they are not, that they will be discreet enough to at least appear to hold a position of neutrality. The writer was unsure regarding the loyalty, disloyalty or neutrality of Poundmaker.
The Beauval boarding school continued to educate Indigenous students from surrounding communities until its closure in 1983. In the 1980s, students were attending from areas including Flying Dust, Waterhen, Ministikwan, Makwa Saghaiehcan and Joseph Bighead. In 1963, six classrooms were added. In 1974, the school was extended to include high school education, and the first grade 12 graduates were produced in 1978. In 1979, the Department of Indian Affairs added a gym, library, and science lab.
Building on amendments made to the Indian Act in 1881 which enabled magistrates to have jurisdictional authority on reserves, this 1882 amendment granted the Indian Agent the same power as magistrates, despite lacking formal legal training.
Beginning in the 1880s, the Department of Indian Affairs implemented bureaucracy relating to the execution of justice on reserves. These administrative forms of non-Aboriginal justice served less as a protector of individuals and communities than an enforcer of an inappropriate and unhelpful system of law that facilitated the government’s agenda. Indigenous peoples were the most knowledgeable about their own cultural paradigms and the systems of justice that best served their philosophical perspectives.