Lac La Biche - History - Aboriginal Descendants

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PIONEERS

Big Bear / Mistahimusqua

Big Bear was a chief of the Plains Cree. He attempted to pursue the interests of the Cree by both peaceful and violent means. His participation in the Northwest Rebellion of 1885 earned him a jail sentence, and he died soon after being released in 1888.

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Big Bear, chief of a Plains Cree community in western Canada in the late nineteenth century, was a transitional figure between the height of Plains Indian culture and the modern era's emphasis on political resistance by First Nation leaders. Born the son of a chief in 1825, Mistahimusqua, as he was known in Cree, learned to be a buffalo hunter, a warrior, and a chief, in the period when the Plains way of life was being eroded by oncoming Euro-Canadian immigration and settlement. As highly regarded for his religious powers as his political leadership, Big Bear emerged as a champion of the old ways in reaction to the assertion of Authority over the prairies by the new nation of Canada.

During the 1870s and early 1880s, Big Bear became the focal point of opposition for Cree and Saulteaux bands that did not wish to make treaty with Canada. During the early 1880s, after hunger and hardship forced him into treaty, he spearheaded a Plains diplomatic movement to renegotiate the treaties in favor of aboriginal groups whose way of life had been devastated by the disappearance of the buffalo. Although Big Bear personally favored peaceful protest, violent acts by some of his followers during the Northwest Rebellion of 1885 provided the federal government with the opportunity to crush him by prosecuting him for treason-felony. Big Bear died in 1888, after serving part of his sentence in penitentiary. (Biography by J. R. Miller)

In a desperate attempt to survive and adapt to changing environmental circumstances tribe after tribe signed treaty and tried the government agricultural program. This ill-conceived program was destined to fail for it ignored native value systems. It was simply not a viable alternative for those who were used to the excitement of a "high risk" economy. Moreover, those who were prepared to try farming all too often did not get the seeds and implements which had been promised by the government. Those Indians who attempted to live off the land faced extreme poverty.

Forced by the threat of starvation and an uncertain future Big Bear reluctantly agreed to add his name to Treaty 6 on December 8, 1882. At least now his followers would have government rations. With the demise of the buffalo it was readily apparent that the old ways were gone forever. Big Bear knew that the transition into a new way of life would not be easy and that he would need all the assistance he could get. Nevertheless, he continued to hold out from accepting a reserve in hopes of renegotiating a better deal for his people. While reservation life seemed inevitable "he wanted government help for as long as it would take for his people to become self-sufficient" (Dempsey 1984:201). In keeping with government policy Big Bear moved his band north. He continued to hold out from accepting a reserve while camped in the woodlands at Frog Lake near the present Alberta-Saskatchewan border.

When news of the North-West Rebellion reached Frog Lake some of Big Bear's band members were anxious to join Riel and his Metis forces. Even though Big Bear may have been the traditional leader of the band it was Big Bear's son Imasses and the war chief, Wandering Spirit, who controlled the band during the rebellion. The federal government refused to negotiate with Big Bear and the opportunity now presented itself for the Indians to take matters into their own hands. Despite Big Bear's attempt to keep peace, violence erupted. On April 2, at Frog Lake, a party of Crees led by Wandering Spirit, killed nine people, including two missionary priests (Cameron 1976:50-51). Although Big Bear personally favored negotiations as opposed to warfare as a means of settling native grievances he accepted the consensus of his council of warriors who were determined to drive the White men out of the North-West, in the belief that their expulsion would result in the return of the buffalo herds (Hughes 1976).

A visionary leader, Big Bear, recognized that the White men were here to stay. He eventually restrained his followers from violent actions, instead persuading them to take hostages which could be used to promote effective bargaining with the Whites (Woodcock 1975:184-85). In a show of solidarity the band capitalized on the notoriety of Big Bear's reputation by spreading rumors of his victory at Frog Lake and issuing communiques in his name. Thus, Big Bear, the man most likely to prevent needless violence, became the focus of everyone's attention. His name struck fear into the surrounding countryside as news of the Frog Lake massacre spread. Word was out that Big Bear had joined Louis Riel and was "sending out riders to stir up all the tribes he can reach" (Erasmus 1976:275).

Peter Erasmus who was trading for Harrison Young at Whitefish Lake brought the news of the unrest amongst the Indians and Metis to the people of Lac La Biche. Having come from Whitefish Lake to obtain ammunition to protect his establishment Erasmus informed Harrison Young of the massacre and the rebel's plan to take possession of all the Hudson's Bay Company posts in the North West. Young is said to have been "considerably upset when told about the rebellion, especially in view of the fact that there had been a surprisingly heavy run on powder and balls for the previous few weeks, and he had no ammunition left" (Rowand 1973:3). Young then went to Lac La Biche Mission to inform Bishop Faraud of the uprising and the impending danger.

Harrison Young's face was drawn in fear when he arrived at the Mission and Faraud immediately sensed a serious situation was at hand. The news which he brought was completely unanticipated. "We are menaced with the imminent invasion of the Prairie hordes. Pillage and death are at our doors! Big Bear (Mistake-Maskwa?) ... has openly revolted against the government and sworn to kill all the white residents (the Europeans) of the North-West" (Faraud 1976:328). Young informed Faraud of the massacre at Frog Lake and the subsequent capture of Fort Pitt. The latter had seen the withdrawal of the North West Mounted Police under Francis Dickens (youngest son of the English novelist, Charles Dickens). Indiscriminate killing had taken place and hostages had been taken. The mission residents were fearful that the same fate awaited them, having been informed that plans were being made to seize Lac La Biche and that Big Bear had tried three times, unsuccessfully, to get Pakan to unite with him and take over Lac La Biche (Faraud 1879-1890:213). Bishop Faraud hastily began making plans in the event of an attack; the Mission would be protected with the assistance of his loyal followers and the sisters would be sent to Black Fox Island to take refuge in a fishing cabin.

Following the meeting with Faraud, Harrison Young quickly returned to his establishment. The Indians were restless and took this opportunity to express their concerns about food shortages and the fact the government had not provided the usual supply of seeds for the spring. The Beaver Lake and Lac La Biche Indian bands held a council with Young "and after discussion they agreed to remain quiet and [Young] promised them [he] would go to Edmonton and see if [he] could get the provisions and seeds they wanted" (HBCA, PAM, E.9/28, fo. 493). Since he had no ammunition Young resigned himself to the fact that he could not protect the fort. When Erasmus asked Young if he could solicit the help of loyal Metis to defend the post, Young replied that "without sufficient ammunition it would be risking their lives and those of their families, and would probably inflame the whole country. No! I cannot ,do that. If they damage the Company property it is replaceable; human lives are not' (Erasmus 1976:278). Erasmus (1976:278) commented that he considered this "good common sense but hardly in keeping with Company policy." Young replied, "Who cares about Company policy at a time like this when human lives are at stake? My family and those of our people are more important than all the goods" (Erasmus 1976:278).

Young then began making arrangements to send his wife and children across the lake to safety at Piche Pruden's (MacRae 1912:424) while he went on to Edmonton hoping that the rebels would not arrive at Lac La Biche Post before he returned. Patrick Pruden was left in charge of the post while Young set off with Erasmus on April 19. Although Young was leaving his establishment unprotected he must have felt somewhat consoled by the fact that "the government [would] ... pay damage for goods destroyed in an insurrection" (Erasmus 1976:278). Young reached Edmonton on April 21. He obtained his ammunition and met with the Indian Agent who arranged to send off the required provisions and seeds on April 26.

On the 25th of April "a courier arrived from Victoria with word that a party of Big Bear's Indians from Frog Lake had gone to Whitefish Lake and Lac La Biche to incite the Indians there to rise" (HBCA, PAM, E.9/28, fos. 493-494). Looking for supporters, emissaries from Big Bear's camp were sent out to convince other Indian bands and Metis to join the cause. Lac La Biche with its large Metis and Indian population was seen as a prime recruiting area for the rebels. Alexander Hamelin who operated a store near the Lac La Biche Mission was designated by Big Bear's band as the potential leader of the movement at Lac La Biche (Faraud 1976:332). A letter was couriered to Hamelin outlining "in glowing terms that Louis Riel had fought and won a great battle against the Mounted Police at Duck Lake and that Big Bear's followers had great victories at Frog Lake and Fort Pitt" (McLean 1976:252). The letter further requested that Hamelin and the Metis and Indians join Big Bear and then join forces with Louis Riel at Batoche. Hamelin replied forcefully that, "No half breeds from there would go and join such a murderous gang as Big Bear had his followers. If they sent any more couriers to him, he, with two hundred men, would receive them with rifles and the same kind of bullets as Big Bear used to kill the innocent priests at Frog Lake" (McLean 1976:252). Out of fear of Big Bear a group of Indians from the Beaver Lake Band near Lac La Biche joined the insurgents. On April 26, they raided Lac La Biche Post (Stanley 1976:27).

That same day Young and Erasmus left Edmonton for Lac La Biche unaccompanied, for after hearing the news of the insurrection the freighters who had been engaged to carry the provisions and seeds refused to go. On their way back Young and Erasmus learned that Lac La Biche Post had been raided. Upon reaching the post on April 30, they found the place in shambles. Young writes that "the post had been raided and completely pillaged. Everything in it that was moveable except some furs and a platform scales had been either carried away or broken or destroyed. The Post consist[ing] of two dwelling houses and three stores or warehouses, and all these buildings had been more or less wrecked and damaged. All the window sashes and windows and most of the doors had been smashed, and the counters and shelving and everything about the houses that was breakable had been torn down and broken... All ... books and accounts were destroyed ... and ... torn fragments and scraps of them scattered all around the place" (HBCA, PAM, E.9/28, Fos. 494-495).

On the Sunday morning after Mr. Young had left Ka-Qua-Nam, the Chief of the Beaver Lake band and eight of his followers had arrived at the Fort. "The raid ... [had been] carried out with typical Indian strategy. At first the Indians asked ... [Patrick Pruden] if they might remove the goods to "protect them from Big Bear's men. " This offer being refused, one of the Indians then asked for a little "debt" in order that he might go on a hunting expedition. As ... [Pruden] opened the door of the building, the Indians crowded inside and helped themselves to the goods on the shelves" (Stanley 1936:345). The chief then advised Pruden to leave before harm came to him.

In the store they had "scattered stuff around that they couldn't pack away. They had emptied flour on the floor and ground outside to get the sacks to pack away their stolen goods. They had made a good job of destroying anything they could not take away ... The post manager [Young] was angry at the wanton waste but the thing that transformed him into a raging maniac was the sight of his little water spaniel that had been killed at his house gate, his entrails cut open and exposed as he lay on his back" (Erasmus 1976:287). Young's anger is reported to have quickly subsided when Peter Erasmus discovered "a discarded half-gallon pot that some ambitious tea-drinker" had used to make tea, and called Young over to look at the "startling piece of evidence" (Erasmus 1976:288). The container was a child's chamber pot! On seeing the tea leaves Young's "anger evaporated into a high laugh ... till the tears came to his eyes." Although Erasmus joined in the laughter he became worried that this sudden and extreme emotional change might effect his "friends mental balance" (Erasmus 1976:288).

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