Getting Along

Identity Is a Blend of Many Cultures

Nicole O’Bomsawin
January 18, 2011
Odanak

"It's my story, my colour."

Nicole O’Bomsawin, Waban-Aki

Individuals, like nations, aren’t built alone. Their lives are formed by the many strands that their history has brought together and then woven. What they become comes from those who came before them. It’s the sum of travels, the product of encounters, the influence of neighbourhoods, the fruit of love, the crossing of filiations, the future of one's ancestors, the past of one's children. Their community shapes their culture and in turn, they colour it with their presence. Their identity is both unique and multiple and reflects their ability to adapt and integrate. Always themselves, individuals are never the same. This is the case for nations.

Transcript

Nicole O'Bomsawin is sitting at a wooden table in front of a wall decorated with photographs, some in colour, others in black and white. On the table is a cup of coffee and a microphone. To the right of the screen is a window dressed with a green fabric curtain.

Nicole O’Bomsawin

I think that, uh, first of all, being Indigenous, is something, it's a fairly recent term eh. You know, the terms indigenous (autochtone) has been around for thirty years. We were Indians for 400 years, okay. After that, we became Indigenous... But I much rather say “First Nations people”, OK? First Nations of this country... Uh... anyway, I think it says a lot eh. In any case, it means a lot to me to be one of the first to have walked on this territory, to have lived on this territory and to have cared for this territory for generations to come. I think it's... And also, to be connected with those who were here before us. So, for me, it’s all that filiation bond, uh, but, at the same time, I know that in my filiations, there have been many interactions with others, which doesn't make me... which doesn't make me less of an Abenaki... to be Abenaki means this as well...

Close-up of Nicole O'Bomsawin's face.

What I am today is also a combination of... the interactions I had, uh, those of my parents, those of my great-grandparents, that, well, primarily between nations, Okay. Because we were a people. It has been proven anthropologically. Probably with the... other nations, but we were also, uh, there was much miscegenation. Well, a lot of miscengenation between, uh, between different nations. We borrowed, there were arranged weddings, etc. So, it continued when people arrived here. We continued this, this practice of miscegenation. And it’s a part of me. That's my story. It's my... It's my theme. Uh, I’m the result of Abenaki people who married... all kinds of other nations, and just appeared at some point. What’s more, my grandmother is Acadian. And I'm proud of that. And, I’m glad to have a French-Canadian grandmother. They're not... I shouldn't say that these people are not part of my family! They're my family. They’re part of me. I'm the result of them.

Interviewer

So, to recognize and be proud of what... of where we come from, after all.

Nicole O’Bomsawin

Yeah, well, where we come from, but...

Interviewer

... from who we come from...

Nicole O’Bomsawin

Yeah, from who we come from.... And there, there can be all kinds of people there. Of course, we always think they’re all good people. There may have been some who were less interesting in all this, but the idea of having exchanges, of having... of doing, it means that it implies that people were able to adapt, to integrate, to... So, it tells me what I am today. And it’s no coincidence that we’re in Odanak and that the Abenaki people, today, we’re among, uh..... It has always offended me to think that we were the most “assimilated”, one of the most assimilated peoples. Well, okay, the Hurons say the same... We argue... Our argument is, “Well no, we're not assimilated, we're integrated.” Okay, but, at the same time, how we deal with our surroundings speaks volume. It’s how it all happened as well. It didn't just happen all of a sudden; we... And how we deal with our surroundings due to all that, that happened to us, uh, all these bonds that were built. Well, it’s different from what happened with the Innu and different from what maybe happened with the Mi’kmaq...

Making Alliances

Quentin Condo
December 14, 2010
Gesgapegiag

"At one time, our bonds were very strong."

Quentin Condo, Mi'qmaq

When they arrived, Europeans had to learn to survive in a new environment. They got help from the Native people, who welcomed them to the coast. To thank them for their support and knowledge, they nicknamed them "Mi'gmaq", which means "allies". Then, colonial conflicts and the implementation of assimilative laws caused tensions and racism. Today, Quentin Condo remembers the history of his people and is forever scarred. However, he remains optimistic, finding confidence in humanity in the friends and family he’s developed with non-Native people. He still believes in alliances.

Transcript

In a stationary vehicle, a close-up of Quentin Condo, who is in the driver’s seat. Behind him, the car window is covered in raindrops. It seems to be raining outside. Quentin Condo is wearing a black tuque and a black tracksuit with white stripes.

Quentin Condo

The name of our tribe. Uh today, we’re known as Mi’gmaq right? Mi’gmaq people. In our language, Mi’gmaq means allies. That’s what it means.

Interviewer

Oh yeah?

Quentin Condo

OK, the real name of our tribe is Elnu, very similar to the Innu, they are sisters. Uh, but Elnu was the name of our tribe, that’s what we call ourselves, Elnu, and it simply means true man, human, that’s what it means.

And, uh, but because we were allied with the French, uh, when the French were over here, we helped them on the lands and we, we actually were symbiotic, we helped each other.

And, uh, so one of these French missionaries asked, uh, one of the Mi’gmaq chiefs what’s, uh, what’s allies in your language, and he said Mi’gmaq. From that time on, they called us Mi’gmaq.

So, we didn’t even call ourselves Mi’gmaq, it just goes to show the great relationship that we had with the French, you know? And, from then on, we’ve been called allies. The Mi’gmaq. But the true name of our, uh, our tribe is Elnu.

But, uh, so that’s, I think, an important piece of history, and we make sure that the kids understand that too because nowadays there’s a lot of, a lot more animosity between the French and the Mi’gmaq than there is, uh, Mi’gmaq and English. Uh, but at one time, we were very strong together.

Interviewer

Yeah.

Quentin Condo

And if you look at the deportations, uh…

Interviewer

Acadians that…

Quentin Condo

Back in the day, the Acadians, a lot of Mi’gmaq families went down south with them, because you know, if you took a Mi’gmaq man who’s been with a non-Native woman or vice-versa and they had a family together, they weren’t going to be, you know, half of their family be…

Interviewer

Separated

Quentin Condo

Yeah, so they went with them. So a lot of Mi’gmaq families are down south, Louisiana, and, uh these places, these Cajuns areas.

So, uh, our relationship was fantastic with the French at one time. And, uh, I think it’s really deteriorated, uh with the province, you know, obviously claiming, uh, ownership over the territory…

Interviewer

The economy and all these things.

Quentin Condo

Yeah, claiming ownership over the territory and where we’re sayin’, “Oh no, no, no, no, this is our territory”, and, uh, so then you had, uh, you know, all of these little things that create animosity, and it’s really a shame, but, uh, but it’s not that bad.

Close-up of Quentin Condo

My wife is Acadian, uh, you know she’s from Caplan, she’s, uh, French first and, uh, so it goes to show that, I mean, even though there’s racism in the area, it’s not everybody. There’s a lot of great people, uh, on this territory that still have a fantastic relationship with the Native people.

Fade to black followed by a very close shot of Quentin Condo’s face.

We need more love, you know? There’s too much animosity going on.

We’re all human, regardless of the race, we’re all human, we all have, uh, basically the same needs, uh, we don’t have the same beliefs per se but a lot of them are similar.

And, uh, I think if people find more time to find things that they had in common, uh, found some common grounds, common understandings, and a better love for one another, I think that we’d be better there then constantly trying to find ways to fool each other, to find ways to fight with each other or take away from each other.

There’s enough for everybody to eat, Creator’s given enough for everybody to eat, but it’s up to mankind to decide where fairness is. You know, Creator can’t do that for us.

Couples

Lysanne O’Bomsawin
January 19, 2011
Odanak

"He teaches me and I teach him."

Lysanne O’Bomsawin, Waban-Aki

Do you enter a family member's home without knocking? Do you use your brother's car without asking him and does he borrow your shovel without your permission? If you answered yes to all of these questions, you may be of Indigenous origin. Not all cultural shocks occur on a large scale. They’re not necessarily fuelled by prejudice, racism or difference in beliefs. In an intercultural couple, they occur on a daily basis. They can be seen in small gestures, different ways of conceiving intimacy or property, for example. Everyone has to do their part to avoid shocks. "Honey, have you seen the shovel?"

Transcript

Interview with Lysanne O'Bomsawin. A photograph of her graces the sound of her voice.

Lysanne O’Bomsawin

There are still things for me to learn, he teaches me things and I teach him some. It means that certain things which are, which are of French Canadian culture, which, uh, which are actually different from the Indigenous way of life. It's two, two... We agree on certain points, like it or not, but, uh, it's still, you know, our defining points, “My territory, my belongings, my stuff.” There’s no such thing among Indigenous people, you understand?

Interviewer

Even today?

Lysanne O’Bomsawin

Even today, for some people. Nowadays it's starting to dissipate, because people, uh, have a father or mother who is non-Indigenous, so they've learned to, you know, mix the two together to, basically, the most dominant one wins [laughter], and unfortunately, it's not us! So, uh, it slowly disappears bit by bit, anyway, because integration is difficult. The fact that my things, my stuff, you know, that’s so ingrained. For example: uh, my brother, he decides that he’s taking my car, he takes it. He doesn’t ask me. He takes it and, uh, that's it, it’s there! No questions asked. Sometimes he says, uh, “I'll take your car,” you know, and then you know, I say, “Okay!”. But, you know, he doesn't tell me the time, when he’s going to bring it back. I know that eventually, he’ll come back. But I don't know right. So, uh, and I accept that, because if I ever need his car, I'll go get it too. It's give and take! Okay, uh, if he needs my shovel, he takes it; if I need his cart, I'll go get it... Well, that's the way it is. It's a community thing. What belongs to me belongs to you, as long we don’t break it. If we break it, we pay it. That's normal. Although the aspect of sharing is greatly developed, very rooted, you know, and not everyone can, uh, can understand that... Very difficult to understand, I would say.

There are some concepts for which, you know, uh, we have trouble understanding. The concept of doors, for example, you know, well, it's quite trite, but...

Let's say I go sleep at your place. I, I go to your room, for example, well, in your room, in a guest room at least, any guest room, well I wouldn’t close the door. I would leave the door slightly ajar, which leaves you, in fact, with the feeling of "I’m at home”. “You're welcome to stay with us, but if I ever need to disturb you, I will.” If the door is closed, I tend to say, “They don't want to be disturbed.”, and well, it's going to, going to affect you. For us the door is always open. I don't have any... There's no connection to make, between opening and closing the door. There's no such thing.

Interviewer

This is nonsense.

Lysanne O’Bomsawin

No. I lived in a house that didn't have any doors, period. No doors. None. The only door there was the bathroom door.

Interviewer

But, it's true. What it is, is a slight implicit code that maybe Quebecers have...

Lysanne O’Bomsawin

Exactly! That the rest of us don't have, because we don't have any property. Yeah, that's right.

[…]
Interviewer

Good! Oh! Yes! I knocked because, I was raised this way, and it's very important. You don't enter without knocking! [Laughter]

Lysanne O’Bomsawin

Well, that's how it is here. It's an insult to knock on someone’s door.

Interviewer

Ah! It’s an insult?

Lysanne O’Bomsawin

More or less nowadays, and because we don't know you. You know, uh, because you're a stranger. No matter what, it's normal for you to knock. But, you're still going to knock at your friends' door?

Interviewer

Ah! Yes!

Lysanne O’Bomsawin

Well, we won’t.

Interviewer

Ah! Yes! And even my friends, well, this is a personal anecdote… And it doesn't make them any less my friends. They may sometimes lock their door and not answer because they want their privacy that night or because I didn't call them ahead of time. Because I came unannounced, and they wanted to spend a quiet evening, they won't answer then.

Lysanne O’Bomsawin

Yeah, that's right. Exactly, but that's, uh... That's weird. I understand. And as for me, uh, well, I'll do the same thing, you could say, if I must say... That's what my spouse used to say to me: “Well!” He says: "Listen, you should practically hang a Do not disturb.” Y’know, because everyone’s continuously coming and going from here. And, uh, it's a family home. I'm used to that. Anyway, it's the same back at home; I simply walk in. It's still within the same context: what’s mine is yours. You're as much in your home as I am in yours, uh, and vice versa. Okay? And, uh, that's very difficult to understand!
Interviewer

But, at the same time, y’know, now that we've just started here, asking questions...

Lysanne O’Bomsawin

Well that’s a different matter. It's different because we don't know you.

Interviewer

Yes, yes. That's it.

Lysanne O’Bomsawin

But, in terms of it being my family or friends, that's when it becomes an insult because it's like you thought you weren’t welcome here.

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Making Alliances

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