Impact Statement – the SC-Battleford Trail Walk

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photo courtesy Connie Sykes

(the following is the impact statement that I wrote for the SK History and Folklore Society, who requested it to forward to their funding agencies. Those of you who have followed the walk in some way may find it worthwhile)

 

The Swift Current – Battlefords Trail walk certainly affected me personally. In addition I was witness to a number of ways in which it had an impact on communities and individuals we encountered. Firstly, although the historical connection between the Métis community and the Trail is well known, I believe that the linking of our first day’s walk with the Métis celebration in Swift Current solidified that connection. I was touched by the accompanying Red River cart and the members of the Métis community who walked the first steps of the Trail with us. Another community – or set of communities – that now have a greater knowledge of the Trail are the Hutterite colonies that we passed through. Our very positive interactions, especially with the Swift Current Colony meant that the members of the Colony learned something of the history of the Trail that passes through their land. We got the fresh cinnamon buns – they got a history lesson, and some local human geography! Thanks to our Trek organizer and guide Hugh Henry for laying the groundwork here, as he did in every other way.

Hutterite women offering iced tea

When we met individual farmers as we walked, the reaction, almost without fail, was the same: interest in what we were doing, and most often, some positive but nostalgic comment about the Trail, almost as if it was a thing that had belonged to a past (perhaps their parents or grandparents’ generation) that they were surprised might still be considered important, but very quickly agreed should be important. In other cases, farmers who hosted us joined the walk briefly, for a day or part of a day, and told us of their own family histories and how they intersected with the histories of the Trail. In most cases their recollections were of the important early settlement history. In a very natural way, those of us who were walkers were able to include the First Nations and Métis aspects of the Trail’s history without in any way belittling the important personal and family histories they were recounting, bringing (I hope) the first steps toward some kind of integration of those histories. In a few cases local farmers joined us in the daily smudges led by one of our Métis walkers, Richard Kotowich.

An important result of such a marathon effort as this trek – and one of my reasons for walking personally – is to reinforce in the public mind, quietly and with respect for landowners, the idea that there do exist, on private land, trails of public importance, which need to be preserved and to which the public should have some limited rights of access. There is no fear, in Saskatchewan, of hordes of trekkers taking to the Battleford Trail! At the same time, the Trail is part of the commonwealth of history, and importantly, for three very different communities: the First Nations, the Métis, and the Settler. I have great respect for the occasional farmer or rancher who decides not to break some of the land that still bears the marks of the carts, for the public good. Our walk was, in a very small way, a call to such civic-mindedness.

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We did not plan it this way, but our walk through the Biggar and Battlefords regions coincided with some breaking news about the trial process in the manslaughter charge connected to the death of Coulton Boushie. Whether it was in our minds, or in the air, it did feel as if the tensions increased, both when we stayed on the Mosquito First Nation, and when we passed by farms in the area, many of which were plastered with “No Trespassing” signs we had not seen further south. Perhaps our stay on the Mosquito FN helped those who were there realize that there are many Settlers who are trying to reach out and to learn from them; I hope so. Perhaps, at the same time, the fact that a group that was primarily of Euro-Canadian background sought to be guests on the Reserve helped some of the non-Indigenous folks we encountered in that area realize that the two solitudes can perhaps be bridged by folks of good-will on both sides. The matter, of course, is more complex than a single group of walkers might influence, but I hope that we were, if nothing else, a living sign of what the very first steps in seeking reconciliation might look like.

Finally, the Trail walk was important to me personally. When I grew up in the Swift Current and Simmie regions of the south-west corner of Saskatchewan, we learned about the “Indians”, as we called them then. If we thought of them at all, it was as important people who no longer lived anywhere close to us. No one – including me – ever seemed to wonder why the First Nations no longer ranged over those areas. I only learned much later, as an adult, that many, including Big Bear’s Plains Cree, sought Treaty lands exactly where I grew up, but were pushed north, often starving and in poor clothing, during the winter, by the policies of the Dominion government and the railroad. Walking this Battleford Trail, generally in comfort with more than enough food and a good tent or occasionally a hotel room, we were walking the Trail that they once walked, starving, not much more than a century and a quarter ago.

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Thanks to Hugh Henry, Harold Steppuhn, Ken Wilson and local farmers, the trek taught me the geography of the land where I was raised. I learned about the “Eagle Hills”, the “Bear Hills” and the “Bad Hills”, about NWMP outposts and glacial moraines and ancient inland seas, about soil formations and water drainage, about poplar trees and prairie grasses. Such learnings, added to my first visits to communities like Sanctuary, Greenan and Herschel, and made in the company of other pilgrims who became like family, made it a very rich three weeks. I blogged about the Trail and had hundreds of reads of my blog posts, both in Canada and internationally. Thanks to the Saskatchewan Historical and Folklore Society, and especially to my friend and co-walker Hugh Henry, for making this walk possible.

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The Distance Between Me and You

dancing feet

Yesterday was the last day of the Battleford Trail walk. 350 kilometres in total, Hugh Henry tells us. Along the way we read journal excerpts from one of Colonel Otter’s troops as they marched north along the same path in 1885. The writer was a young, green recruit from central Canada who’d probably never seen either a First Nations person or the plains. He wrote: “We saw our first Indian today. He was within rifle distance.” Richard Kotowich, who is Métis, gave a short and powerful talk as he smudged us. “How do we measure the distance? Do we still measure it like that unnamed soldier? Close enough to harm? Close enough to be defensive? Or have we learned to say: ‘the Indian’ we meet is close enough to greet, to get to know, to invite to eat, to sit together and learn from and with?”

This pilgrimage, for me, has been about things old AND things new. The Trail is as old as the Plains Cree that went south to hunt bison, the burial grounds that go back millennia, the Bear Hills that now seem so empty. But the Trail is also as new as the ‘no trespassing’ signs and the farm dogs we met as we approached Battleford, a town which, as a local citizen told us, has “13 reservations around it.” He didn’t add that it was our own government that put them there, often against their will and miles away from their traditional lands, for the convenience of railway and Settler. This trek has been about remembering that Métis, First Nations and Settler all used this trail. It has been about smudging with farm families who in some cases perhaps have never participated before in such a ceremony, and making them welcome. It has been about including First Nations concerns in our conversations naturally, neither preaching nor apologizing, just quietly and consistently recognizing the facts of the Treaties, the expulsions, and the injustices. It has also been about listening to the older farm folks who talk about the coulees and valleys, the rivers and the land and the wildlife with such love and longing that you know the land has taught them, over years. So how DO we measure the distance between Settler and First Nation? We danced with the First Nations dancers in Fort Battleford, but it was just a beginning. For those of us who are non-Indigenous, even after a 350 km Battleford Trek, we have a ways still to travel.

Poundmaker and Otter

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It Matters to Me

It Matters Metis Flag

This is what Sharon Pasula’s tee-shirt from the Truth & Reconciliation Commission says. It’s the reason we’re walking. Sharon drove from Edmonton to join us in Herschel. She led us in a smudge the day after Rick (who had led us regularly) returned home to Regina. It matters to me. It matters to us, that the trail we walk has been used for hunting, for freighting, and for settling. It matters to us that a trail that now sits on private land be remembered as of public interest. It matters to us that we remember the three groups that used the trail – First Nations, Métis, and Newcomers (including the military) – and recognize and remember the positive contributions and also the failures and mistakes made along this trail. Most of all, the land matters to us. It doesn’t belong to us. We belong to it. As with the Métis flag Sharon carries, it matters.

Ten Seconds of the Battleford Trail

Took this short video today, while walking into a very strong wind from the south-east. It may be bringing rain. There were seven or eight white-tailed deer in a nearby field watching us pass. Shortly after we found tracks, in the dirt road, of a cat, probably a bobcat.

Carved into Hands and Rock

hands after a week

After 150 km or so, I’m surprised by my hands. They’ve been chipped and cut and scraped and burnt, pricked by mosquitoes and cactus and sharp straw and torn by caraganas and baked in the constant sun. They seem like different hands from the ones I started out with, at the beginning of the Battleford Trail. If a pilgrimage is a journey of transformation, I hope that what’s happening to my hands is also happening to my mind and heart. Today and yesterday we stayed at the Herschel Retreat House, where from the Ancient Echoes Archaeological Centre we walked out (on our first and only day off) to see petroglyphs that have been radio-carbon dated to the first century. The same years as Jesus walked, some ancestor of the Blackfoot carved these symbols into the dolomite rock.

petroglyph Herschel

and this was a potholder at the Herschel Retreat Centre (Herschel SK, population 31). We used the potholder for a day before actually realizing the design, which echoes the petroglyph:

bison potholder

 

Learning to Smell

brown eyed susans and tree

Bit by bit, as you walk slowly across the land, senses you don’t use normally come to life. For me the most surprising is smell. You can smell canola fields from quite far away, if you’re downwind. The smell of fresh hay is a smell of my youth…it makes me happy. Sage is everywhere – that beautiful prairie perfume that fills your nostrils with such a welcome. I have some sprigs of it drying in my hat.

buffalo berries

Buffalo berries (above) don’t smell that much, but the green patch they’re in did. The green, or dry, smell of prairie grasses, as you walk through in the early evening especially, is a treat. Even the smell of cow manure, or bull manure (two days ago they fetched a young bull out of our camping yard just hours before we got there apparently, is a dark spice – just don’t step in it! I’ve learned, in the smudges, to appreciate the good smell of moist, clean and unchemicaled tobacco…so different from the cigarette addictions I grew up witnessing. Caragana bushes smell like shade. Alkali water stinks as you walk by, tickling your nose with the falseness of water that you can’t drink. And here and there, the best: the smell of green things, of dark earth and poplar shadow under an unblinking sun.

dead tree in prairie