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This week the Federation of Sovereign Nations’ (FSIN) Lands and Resources Secretariat hosted a two-day First Nations Summit for Advancing Global Sustainable Futures in Saskatoon to focus on what sustainable water governance looks like from First Nations perspectives.

This second annual gathering on building sustainable futures brought together First Nations leadership, Elders, Knowledge Keepers, youth, practitioners, educators, and partners from government, industry, academia, philanthropy, and the non-profit sector to strengthen relationships, and explore practical pathways towards more resilient futures.

Treaty Commissioner Dr. Kathy Walker moderated the session on First Nations Water Governance and Legal Personhood Pathways with panelists, Shanice Mollen-Picard, Muteshekau-shipu Alliance; Chief Matthew ‘Todd’ Peigan, former Chief of Pasqua First Nation and a leader in water governance; and Barry Carriere, of Cumberland House Cree Nation.

Water governance from First Nations perspectives is key to exercising inherent jurisdiction, livelihoods and a way of life grounded in the health and well-being of our water bodies.

Other discussions included First Nations water, land, habitat, and resource stewardship; food sovereignty, agriculture, soil health, and climate resilience; major projects in clean energy and emerging technologies; Inherent and Treaty rights, legal personhood, and rights-based approaches to sustainability.

The Office of the Treaty Commissioner worked alongside Beardy’s & Okemasis Cree Nation to bring the original Treaty 6 manuscript back to its traditional territory for the 150- year commemoration.

“This is the first time in 150 years that Treaty 6 is back in Treaty 6 territory. The original text,” said Eli Worme, a summer student in the Research and Archives department at the Office of the Treaty Commissioner.

“For the last 150 years, it’s been stored at the preservation society though Library and Archives Canada in Gatineau, Quebec right across the river from Ottawa.”

About 18 months ago Chief Edwin Ananas started the process, and with the support of OTC the manuscripts will b brought to four Treaty sites this summer/fall – Fort Carlton, Beardy’s Campsite, Fort Pitt / Onion Lake and Enoch Cree Nation.

There had to be arrangements for insurance, specialty shipping, and keeping the manuscript out of direct light, said Research and Archives director Sheldon Krasowski.

“In fact, this document has never been on display to the public until now.”

Krasowski said there has been a range of emotions for people who see the 10 pages of documents. This is particularly true for “descendants who see the chiefs who they have ancestral ties to, when they see their name on the Treaty, they are very emotional.”

It has also been a good learning experience for non-First Nations on the Spirit and Intent of Treaty, he said.

“The first thing that happened at Treaty 6 was a Pipe Ceremony.  That’s the most important part. The connection to the Creator, then we talk about the Spirit and Intent, wahkôhtowin, the brother-to-brother relationship between First Nations and newcomers,” Krasowski said.

“We also talk about the negotiations themselves, the chief’s speeches, what was actually agreed too. Then finally we have the Treaty text, it’s the least important part of Treaty but it does shed light on the negotiations here at Fort Carlton.”

The Treaty will travel to Beardy’s for Aug. 28, then on to Fort Pitt / Onion Lake in early September.

Today marks 10 years since Colten Boushie was fatally shot on Aug. 9, 2016.

His death drew attention from across Canada and sparked a conversation about racism and discrimination in Saskatchewan.

Colten was a son, brother, and friend, whose young life was cut short. His story remains a call to action for justice and change. We take time to remember today because we want a better future.

Ten years later there is still the need to battle racism, to learn more about Indigenous culture and worldview, and to bring justice for missing and murdered Indigenous Peoples.

To honour Colten’s memory, we stand in solidarity with his friends and loved ones and with all people facing racism or hate in Saskatchewan and we work towards a future where all people can live in safety.

Watch nîpawistamâsowin: We Will Stand Up to learn more about Colten’s story.

The Office of the Treaty Commissioner congratulates all graduates on completing an important life milestone. Your perseverance in completing your education reflects resilience and determination.

As you move forward, you carry the Treaty Right to Education as intended, along with the knowledge and experiences you’ve gained along the way. Your education is a foundation for future opportunities.

Take pride in how far you’ve come, and step forward with confidence into what comes next. We are proud of your achievement and look forward to your future contributions.

In particular we’re celebrating two graduates from our team this year, Eli from Kawacatoose First Nation and Mistawasis nehiyawak, and Maria from Peter Chapman Band and Wahpeton Dakota Nation.

National Indigenous Peoples Day is June 21.

Across Treaty territories, the day is an opportunity to celebrate Indigenous cultures, languages, and knowledge systems that continue to not only survive, but thrive on the land. Language remains central to the relationship between Indigenous communities and the earth. Language carries stories and teachings that connect people to place.

“It’s a time to celebrate vibrant Indigenous cultures and contributions, but also a reminder of our shared responsibility to honour the Treaties. Treaties are not just about history; they are living documents, a blueprint for living together and reconciliation,” said Dr. Kathy Walker, Treaty Commissioner of Saskatchewan.

June 21, is also the summer solstice, the longest day of the year and referred to as the Indigenous New Year, said Dr. Walker.

“It marks a season of renewal and is celebrated through ceremony, connection, and honouring.”

The Office of the Treaty Commissioner invites everyone to use the day celebrate Indigenous languages, cultures, and communities.

The event brought together Treaty 6 leadership, community members, Elders, Knowledge Keepers, performers, and vendors for a day of learning and reflection on the last 150 years of Treaty governance. The lieutenant governors of both Saskatchewan and Alberta were also in attendance, which is an acknowledgment of their roles in upholding Treaty as the Crown’s highest representatives in Canada.

Treaty 6 was first agreed to on August 23, 1876 with Chief Mosquito being the only nation to agree to Treaty 6 at the Fort Battleford site, which occurred in 1878. A total of 54 First Nations agreed to Treaty 6 across the lands known as Alberta and Saskatchewan. The Treaty has had profound impacts on many of the Indigenous Peoples who interacted with the Fort and whose histories are connected to the region.

“Treaty 6 is more than a historical agreement, it is a living document. As we commemorate the 150th anniversary of the signing of Treaty 6, we have an opportunity to reflect on the undertakings agreed to by our ancestors and the responsibilities we share today. Living the Treaties means using these agreements to guide reconciliation and to build for future generations to come,” said Dr. Kathy Walker, Treaty Commissioner of Saskatchewan.

Activities began with a Pipe Ceremony, Flag raising, and a grand entry and opening ceremony led by Treaty 6 First Nations leadership and included cultural performances, storytelling, children’s activities, and an outdoor market.

As part of the commemoration, participants had the opportunity to learn more about the history and ongoing significance of Treaty.

June is National Indigenous History Month in Canada, a time to recognize and celebrate the rich histories, diverse cultures, languages, and contributions of First Nations, Inuit, and Métis Peoples.

Designated by the House of Commons in 2009, National Indigenous History month creates space to honour the stories, achievements, and resilience of Indigenous Peoples. It is also a time to deepen our understanding of the Treaty relationship and the shared responsibilities that continue to shape our communities and our future.

Throughout history, Indigenous leaders have worked tirelessly to protect their Peoples, cultures, and ways of life while advocating for justice, respect, and self-determination. One such leader was Chief Mistahi Maskwa (Big Bear), whose commitment to his people and thoughtful approach to Treaty negotiations reflected a deep concern for future generations. His efforts remind us of the importance of understanding Indigenous perspectives and the historical context of Treaty relationships in Canada. **Read more at the end.

“Treaties are not simply historical documents—they are living agreements that continue to guide our relationships today. National Indigenous History Month invites us to learn from the past, honour the spirit and intent of the Treaties, and strengthen our shared commitment to respect, responsibility, and reconciliation,” said Dr. Kathy Walker, Treaty Commissioner of Saskatchewan.

The Office of the Treaty Commissioner encourages people to use National Indigenous History month to start (or continue) their reconciliation journey by furthering their knowledge.

National Indigenous History Month In Canada https://www.rcaanc-cirnac.gc.ca/eng/1621447127773/1621447157184

OTC Recommends https://otc.ca/pages/recommended_by_the_otc.html

ConnectR https://www.beaconnectr.org/

2024 National Indigenous History Month: A thematic Learning Series https://www.halifaxpubliclibraries.ca/blogs/post/national-indigenous-history-month-2024-a-thematic-learning-series/

**According to Dr. Blair Stonechild, professor emeritus at First Nations University of Canada:

Around 1825 Big Bear, the son of a Saulteaux (Anishinaabe) Chief, was born in the area of Jackfish Lake. As a boy, Big Bear learned the traditional skills of hunting buffalo and other wild game. Big Bear’s early life was marked by some difficult times. In the hard winter of 1833, his people suffered near-starvation because the buffalo were difficult to find. Then in 183, a dreaded smallpox epidemic spread into Canada from the American territories and wiped out two-thirds of some tribes such as the Blackfeet and Assiniboines. Big Bear, thenonly 12 years old, survived but was left with disfiguring marks on his face.

As a young man, Big Bear was noted for his serious-mindedness, intelligence, and his ability to laugh at himself. He also took visions seriously. In an early vision quest he went into isolation to fast and pray. In the vision, a bear spirit, most powerful of animals, offered to be his protector. He prepared war medicine according to directions in the vision. Stories of his courage and feats of war became commonplace around the campfires.

Big Bear arrived late at the Treaty negotiations in 1876. When Chiefs such as Sweetgrass were out hunting, messengers were sent to bring them in. However, no messenger was sent for Big Bear or Little Pine, Chiefs known to be difficult to deal with. This was a common tactic of government to get only those Chiefs whom they knew to be sympathetic to the Treaty to dominate the meetings. Unfortunately, the assembled Indians, known to favor the Treaty, signed it the day before Big Bear arrived. Big Bear had been consulting other Plains Bands who were out hunting so he could carry their wishes to the meeting. He voiced his objections:

I find it difficult to express myself because some of the bands are not represented. I have come off to speak for the different bands that are out on the plains. It is no small matter we were to consult about. I expected the Chiefs here would have waited until I arrived. The different bands that are out on the plains told me that I should speak in their stead, the Stony Indians as well. The people who have not come, stand as a barrier before what I would have had to say: my mode of living is hard.

Interpreters frequently made mistakes during the translation. Cree is a difficult language to understand, especially in its abstract usage. In this case, their usual interpreter, Peter Erasmus, had left and Reverend McKay, a poorer interpreter, was used. He had been having trouble and became confused. He mistook “lead by the neck” for “hang by the neck”.

What Big Bear really meant was that he did not want to lose his freedom, as an animal with a rope around its neck, but the misinterpretation stuck. Big Bear already had a reputation as a stubborn man, and now whites were also thinking he had something evil in him, or was of criminal bent. This would return to haunt Big Bear for many years, as officials used it to dismiss him as an evil, cowardly Indian. After that, the opportunity for real discussion was lost, both Big Bear and Morris deciding to leave further discussion for another year. Before Morris left, Big Bear again attempted to clarify his intentions:

I am glad to meet you, I am alone; but if I had known the time. I would have been here with all my people. I am not an undutiful child, I do not throw back your hand; but as my people are not here, I do not sign. I will tell them what I have heard, and next year I will come.

Big Bear had been aware of the revison in 1875 of Treaties One and Two signed in1871. It would therefore be possible, he reasoned, to get revisions to Treaty Six. By holding out from signing, he hoped he would be able to obtain better terms. In 1877 the Commissioner did not return but instead sent a clerk who was empowered only to pay annuities and take adhesions. He had no power to negotiate different terms of Treaty.

Big Bear decided he would wait a total of four years and see what would happen before deciding whether he would sign the Treaty. He returned to see Commissioner Laird and announced that he would seek no further meetings unless the government asked him to do so. In the meantime, he told Laird, he would “watch to see whether the Government would faithfully carry out its promises to the lndians.”

Finally Big Bear, thinking of the needs of his Band, approached Police Commissioner Irvine in a last attempt to get better Treaty terms. Over several days, in sessions sometimes extending well into the night, Big Bear pointed out the shortcomings of the Treaty and his apprehensions about signing it, but it was of no use. Finally on December 8, 1882, after giving a four-hour speech, Big Bear realized that further attempts would be fruitless and signed his mark on an adhesion to Treaty Six.

The Treaty medals exchanged as part of gift-giving during Treaty negotiations symbolize this enduring commitment of working together.

On the medals, two figures shake hands amidst the sun, grass and rivers in the background, thus agreeing to a relationship of peace, friendship and respect for as long as the sun shines, the grass grows and the rivers flow. As added emphasis, the figure of a hatchet is buried beneath their feet.

Across Treaty territories 1 to 5, this Treaty relationship has endured for more than 150 years; and this year, we commemorate 150 years of Treaty 6—which extends across Saskatchewan and far into the territories where Albertans now make their homes.

These medals are an enduring symbol that We are All Treaty People. This shared history helped shape the constitutional development of Canada and the creation of provinces across the Prairies.

In Saskatchewan, a groundswell of citizens and leaders have walked alongside one another to recognize our shared Treaty history and to build from it for our shared future.

Here are some highlights of the results of working together:

• In 1992, First Nations and other levels of government in Saskatchewan became the first to sign a Treaty Land Entitlement Agreement and Framework
• Since 1989, First Nations in Saskatchewan have been leaders in urban reserve creation and wealth generation—emerging to contribute billions annually to local, provincial and federal economies
• In 2008, Saskatchewan became the first province to mandate teaching Treaty in classrooms from Kindergarten to Grade 12
• In 2024-2025, the Saskatchewan Indian Gaming Authority contributed $36.5 million (25 per cent of $146 million in total net income) to the provincial government from First Nations owned and operated casinos
• Since 2015, grassroots people in Saskatchewan have formed Reconciliation Circles and later the Treaty Land Sharing Network to help build awareness and further action on Treaty implementation
• In 2025, the Saskatchewan Urban Municipalities Association signed an MOU with the Office of the Treaty Commissioner, committing to working together on Treaty education and implementation
• In 2025-2026, several locally-owned, Saskatchewan businesses stepped up to sponsor the Treaty 6 150^th Commemoration demonstrating commitment to respectful partnerships