Nikanik e Itapian: Un avenir autochtone “decolonisé” is a small 80-page book that does not waste paper on platitudes and delivers a powerful message. The author, Miaskom Sipi Flamand, was elected chief of the Manawan Atikamekw community in Québec at the age of 32. His Atikamekw Nehirowisiw traditional worldview, combined with his degree in political science from Laval University, do honour to his traditional name Miaskom, “where two rivers meet.”
In clear and sober language, Sipi succeeds in depicting the difficult past and the potentially bright future of Indigenous communities in Canada. While chronicling historical wrongs by colonial powers, he also offers viable solutions for upcoming generations. The crux of what might be considered a political manifesto (although the author claims it is not) is that there can be no reconciliation without decolonization.
Decolonization, of course, would require restitution and restoration of ancestral rights such as land, natural resources, language and culture, spirituality, and most importantly, self-determination, to the original inhabitants of Turtle Island.
Chief Flamand firmly believes that all this can be achieved through negotiations with Indigenous communities within the framework of a confederation of nations on an equal footing. This utopian vision would mean placing Indigenous leaders at the forefront of such negotiations, which in turn would involve reclaiming Indigenous identities and reconstructing grassroots movements.
Another condition that would have to be met is the repeal of The Indian Act of 1876, which empowers Canada’s federal government to control local Indigenous communities. The author does ruefully admit, however, that real reconciliation is only possible if negotiations between the Crown and Indigenous peoples are not a one-way street (like many of the streets in Montréal).
Reconciliation is not possible if it is a one-way street.
The past cannot be forgotten. We cannot close our eyes to the exploitation of natural resources on our traditional territories. (Unofficial translation)
One of the sources of the author’s optimism is that the Indigenous philosophy of making decisions with the welfare of seven generations in mind fits in with people’s growing awareness of the links between extractive industries and planetary degradation. Chief Flamand firmly believes that the environmental movement and its awareness of the importance of traditional societies as stewards of the land will lead to greater global solidarity. However, he is pessimistic about outcomes in the next 10, 25 or 50 years because of the rise of neoliberalism and the seductive allure of extractive capitalism that promises quick returns.
Sipi Flamand’s conclusions at the end of this wonderful document are optimistic, but they come with a call for action that is firm and unequivocal. He asks Indigenous peoples to reimagine their sacred relationship with the land and to defend their inherent right to self-determination.
“Defend how?” one might ask. That remains to be seen.
