The Saga of the White Indians
Par : Georges-Hébert German
Interesting this Georges-Hébert German book, I suggest you this book and I would like sitter here, the author's passage,;
These Métis, free and rebel, were more or less the only ones to achieve this fusion of the exemplary races, until the tip, voluntarily until affirms itself a mixed, autonomous, distinct society, founded on tolerance and the fairness. They accomplished a real human revolution, what required to the departure a big open-mindedness and a certain sense of the adventure, thus.
Their very life was a trial sort, a fundamental enterprise, the attempt to find a new manner to live together, in a just world where each individual, man, woman and child, in the respect of the collectivity, had access in the sun to resources of the nature, right of speech, right, to the bonheur, Il was about to reconcile the values fundamental de deux civilizations, welcoming of the men and women descended of cultures sometimes very faraway, to see rival or hostile, forging, inventing, in a mind of big tolerance, a nation of free and equal individuals in right and makes to some. Of the ever ever lived vu, du, even though since the world is world the men aspire to live better, they nearly have everywhere, almost always, created of the oppressive and exclusive societies, rarely capable of compassion, very closed, little attentive the some to the other.
TheMétis, they were by open nature to the influences of all sorts. Catholic, Protestants or Animist, they spoke French, English, Sioux algonquin and a jargon where were mixed all these languages. They lived on both sides of a border that on their territory had drawn the Canadian and American administrations. They didn't belong in France, nor to England, nor to the United States of America. They trained a proud and sovereign people. All at home was mixed, their bloods, the blood of two, of three continents, of several races and their accents, their cultures, their mœurs, their ideas, their most intimate beliefs, their history,.
They are himself inspirés bien sure of the societies European and Indians of which they were descended. To the peoples of the Prairie, of which they always remained near, they borrowed a type of very democratic social organization. Without denying the individual property, they possessed a lot in common, they worked together, sharing the tasks fairly as the wealths of the earth, joys and the pains. The very organization of their space was founded on the sharing, and encouraged a just distribution of wealths. Every patch of earth had an access to the eau ; every family had the right to the grass for his/her/its horses, right to the wood of work and heating. All individual, by the slant of the collectivity to which he belonged, had to have him and the power. To help the most resourceless, least lucky, was a duty anchored deeply in the Half-caste culture.
These men and these women liked life that they had chosen to lead. They were attached deeply to the earth where they lived. Above all. Ils chérissaient their liberty. They lived dans une absolute independence, believing really to have account to no one. They had their own government, they elected their chiefs, made their laws. They didn't recognize themselves any superior, no authority, outside of their community.
The supreme chief who directed destined to them was elected democratically; and dismissed if the case arises democratically. He/it had the duty to consult his lieutenants, themselves elected by all. His/her/its mandate was limited to some activities and stopped from the moment the activity was accomplished. So the chief persons responsible of hunt to the bison organized itself country, ordered the operations of hunt, of dépeçage, stayed up to the equitable sharing of meat and skins. The Métis took the weapons to defend their liberty when one wanted to impose them other laws, of other chiefs, an organization of the incompatible space with their life style, rendant impossible l'accès to water for the some, to the grass for the other.
To jeopardize their liberty was to their eyes an inconceivable act. It be threaten their very existences, to kill their soul. They had to fight therefore. Even against strengths extensively superior to theirs.
They fought, they defended themselves every time that they felt their threatened liberty. These are besides the threats and the pressures come of the outside that has every time awakened at home the national and reinforced conscience the feeling of solidarity as far as uniting in one same fight the English-speaking and French-speaking communities the Manitoba, Dakota, the Saskatchewan.
The Métis were not only rebels because they took the weapons against the Britannique et empire the Protestant Royalists of the Ontario, but first and foremost because they refused to adopt the social model that one wanted to impose to them and that they judged incompatible with their conception of the social fairness. They persisted to look for toujours autre thing, to create this new ideal world of which all dream.
In this sense, their gait remains copy.
In the big chain of history, they sketched the model of an egalitarian and tolerant society, founded on the respect of the individual and the collective values. Their life was a creative act. The model of society that they developed is always living, always to suivre ."
Thank you to you Georges-Hébert German for this beautiful work and, you are right entirely, but, the Nation Métis Contemporary is seated on these big principles that you mentionnéz, a right to live a right to their liberty and as the author mentions it and in what concerns me, I don't belong to anybody, nor to the French nor to the English, nor to the governments and nor to God, but to the Métis only, veiled my liberty.