This is the first article in a series that places the Justice for Our Stolen Children camp in Regina into historical contexts of tipi camps and settler responses to Indigenous presence on the prairies. You can check out the second article on October 5th and the third on October 12th.

In direct contrast to the opposition to the Justice for Our Stolen Children camp, a tipi sits on display on the Saskatchewan Legislature grounds one year earlier, as part of Canada 150 celebrations.
(Photo by computer_saskboy on Flickr. Attribution-NonCommercial-ShareAlike 2.0 Generic (CC BY-NC-SA 2.0)
Part 1: Justice for Our Stolen Children Camp: Legislating Indigenous Space
By Stephanie Danyluk and Katya MacDonald
In the wake of the acquittals of Gerald Stanley and Raymond Cormier in the winter of 2018, there was a growing settlement of Indigenous protesters on the grounds of the Saskatchewan legislature, with the movement expanding to Saskatoon as well. These were not isolated actions, but part of connected and similar efforts such as the expansive water protection encampments at Standing Rock and the Parliament Hill tipis set up on July 1, 2017 to emphasize Canada’s legacy of colonialism, which were removed forcibly ahead of Canada 150 celebrations.
The Justice for Our Stolen Children camp on the Saskatchewan legislature grounds has drawn to a close as we finish writing this piece. But this individual camp is also part of a long history of settler responses to tipi camps on the prairies. The members of the 2018 tipi encampments seek concrete action from governments to address the ongoing legacies of colonialism in the legal, foster care, and educational systems. Facing opposition, arrests, and even threats of violence from governments, police, and members of the public, the protesters’ story resembles the stories of Indigenous encounters with colonialism since the first permanent settlers arrived in this region.
But parallel to this history of opposition to Indigenous presence is another set of stories. For several decades, and as recently as Canada Day of 2017, Indigenous people have, ironically, also been asked and invited to bring tipi encampments to display at local public celebrations in Saskatchewan. In this series, we want to explore the irony that some tipi villages are vehemently opposed by settlers, yet simultaneously solicited and celebrated in other contexts. These seemingly opposing histories of settler colonialism have both worked to shape settler assumptions and expectations about Indigenous presence. Continue reading