Frank T’Seleie was Chief of the Fort Good Hope Band, which was composed of an aboriginal group of people that inhabited mostly the Northwest Territories of Canada. T’Seleie was the leading contester of the Mckenzie Pipeline Proposal. He was a huge advocate for the rights of all natives and supported the proposed land claims and treaties that were in the process of being formed because of the pipeline proposal. After the Dene signed treaties 8, in 1899 and 11, in 1921, which covered the territory northward to Great Slave Lake and dealt with the land from Great Slave Lake down the Mackenzie River to the Mackenzie Delta, covering the whole of Northern Alberta and the western part of the Northwest Territories, including the Mackenzie Valley, they believed that they would have control over hunting and fishing and would be allowed to continue their traditional practices; however, white traders invaded the country and took advantage of the Dene land. These treaties said that in exchange for the land, the indians would receive cash payments. In response to this, T’Seleie spoke on behalf of the natives of Fort Good Hope and said, “the indians are in fear of too many outside trappers getting into the districts outline…and should these preserves be granted…the indians would be more likely to endeavor to preserve the game in their own way. They at present are afraid of leaving the beaver colonies to breed up as the white man would in all likelihood come in and hunt them” (Berger 100).
The Dene in general, as a group of natives, dealt with a vast amount of conflict stemming from the interruption of settlers. The Sayisi Dene, located in Manitoba, were completely displaced. For more than a thousand years, “The Sayisi Dene had lived in what’s now northern Manitoba and the Northwest Territories, between the open tundra and the tree line along the Churchill River, but in 1956, the Government of Canada moved the Sayisi Dene away from their traditional homeland and their way of life” (Bussidor XI). This story of displacement can be related to the struggles that Chief T’Seleie and his people faced. In both cases, fair treatment of native peoples and their culture was compromised in some way, and had an immediate effect on the identity and security of their individuality. In addition, the Dene nation and culture started to blossom “at a time when southern whites were prosperous and concerned about both the welfare of the environment and the plight of the aboriginal peoples of Canada” (Posluns). However, “the federal government was not buckling under Dene pressure for self-government and was still demanding extinguishment of aboriginal land rights in return for a land claims settlement” (Posluns). Overall, the European involvement was based off of the goal to “to train Indians to cope with persons of European ancestry and eventually 'civilize' them” (Whyte 178). T’Seleie was trying to stop this assimilation in order to preserve the culture and traditions of native peoples such as the Dene tribes. The pipeline proposal is a perfect example of how the settlers tried to impose their desires and aspirations for wealth upon aboriginal peoples without their acceptance.
T’Seleie was the main spokesperson of the rejection of the pipeline as long as land claim conflicts were still being debated. He “denounced the president of one gas company for being a "modern-day General Custer" and threatened an explosion of violent resistance if the companies and the government proceeded with the pipeline project” (Sabin 40). He preached that the pipeline construction would be stealing the land of the Dene and their history while he campaigned for the right for the Dene to continue to spread the pride of their culture through the right to have the freedom of their land. To Berger, he respectfully reported that he would not stand for the pipeline as it would intrude on the plans for the Dene people’s land and their future in order to make someone else rich. He considered this construction a genocide, a mass murder of history, culture, pride, and a nation all together. T’Seleie made a big impact on the opinion and result of the pipeline proposal by expressing leadership with distain in regard to the disruption of the land of the aboriginal people. After T’Seleie fought for his people, “Fort Good Hope and other opponents of the pipeline won their battle. A natural gas pipeline from either Prudhoe Bay or the Mackenzie Delta has yet to be built” (Sabin 40).
Video of Frank T’Seleie Speaking on Behalf of the Pipeline Proposal: www.cbc.ca/archives/entry/dene-chief-my-nation-will-stop-the-pipeline.
Citations
Posluns, Michael, Bruce W. Hodgins, S. L. Osborne, TotalBoox, and TBX. 2014. The Dundurn Arctic Culture and Sovereignty Library.
Bussidor, Ila, and Üstün Bilgen-Reinart. 1997. Night Spirits : The Story of the Relocation of the Sayisi Dene. Winnipeg, Man: University of Manitoba Press, 1997. eBook Collection (EBSCOhost), EBSCOhost (accessed October 31, 2017).
Sabin, Paul. "Voices from the Hydrocarbon Frontier: Canada's Mackenzie Valley Pipeline Inquiry (1974-1977)." Environmental History Review 19, no. 1 (1995): 17-48. doi:10.2307/3984772.
Whyte, Kenn. "Aboriginal Rights: The Native American's Struggle for Survival." Human Organization 41, no. 2 (1982): 178-84. http://www.jstor.org/stable/44125898
Berger, Thomas R. “Native Claims.” Northern Frontier Northern Homeland, vol. 1. Minister of Supply and Services Canada, 1977
“Dene Chief: ‘My Nation Will Stop the Pipeline’ - CBC Archives.” CBCnews, CBC/Radio Canada, 9 Mar. 2017. www.cbc.ca/archives/entry/dene-chief-my-nation-will-stop-the-pipeline.