Opinion: Discovery Harbour, Penetanguishene: Missing the Mark

By Karl Hele

In the summer of 2024, on our way to Garden River First Nation, my family decided to spend a day at Penetanguishene’s Discovery Harbour. While the site is a fascinating slice of early British-Canada, it entirely misses the mark on First Nation and Métis inclusion. The British post of Penetanguishene not only served as a naval and military station, it was the headquarters for the British Indian Department from c.1817 to 1856. Of the many reconstructed and preserved buildings at the site, there is no Indian Department Officer home or office. There is a Métis house, but according to a costumed interpreter, its presence is an anachronism since the Métis did not reside within the grounds of the base. Métis homes and farms were located around the post and across the water from it. Although there was mention that Penetanguishene means rolling sands in Anishinaabemowin, we failed to find any direct or comprehensive references or stories of the site’s Indigenous past, nor of the presence of First Nations during the British occupation.

Perhaps the nod to the sites Indigenous past took place when a nice costumed interpreter stationed at the parade square spoke of living conditions for enlisted troops and demonstrated the firing process of a Brown Bess Musket. During the lead up to the musket demonstration, the interpreter spoke of the musket’s potential symbolism and meanings as it was the main arm of the British military for more than 100 years – c.1722 to the mid-1800s. He told the audience that the weapon may be seen in both a negative and a positive light: negative for it accompanied the British in various wars of conquest and colonization and positive for it was the main weapon used by the Americans in their revolution. The hidden tone of the ‘musket’s many meanings’ was one of the weapon’s association with colonization. After his brief remarks about the ‘musket’s meanings’ or symbolism, he proceeded to load and fire it. Sadly, the dialogue about the musket’s symbolism failed to recognize that as allies of the British, many Anishinaabeg and other First Nations’ warriors would have used the Brown Bess, as well as Indian trade muskets, to defend our lands from the Americans. These very weapons of colonialism were also weapons used by First Nations to defend ourselves from American conquest and imperialism.

We could not even find proper references or descriptions of the 1798 Treaty that allowed for the eventual construction of the British military post.  Similarly missing from site was reference to the gathering of 1000s of First Nations men, women, and children from across the Great Lakes and beyond to receive British gifts, speak with representatives of the Crown, as well as engage in discussions and ceremony among the gathered peoples away from the eyes of American agents. For instance, in 1832 more than 2,000 First Nations gathered at the post to receive the Crown’s gifts distributed by the Indian Department. By not including the  Indian Department, its activities, and buildings, the historic site is missing a grand opportunity to discuss early relationships with First Nations. After all, Captain T. G. Anderson set out from Penetanguishene in 1849 to investigate Anishinaabeg claims in the Upper Great Lakes. Likewise, William B. Robinson held a treaty council in Penetanguishene on 16 September 1850, with the people who are now known as the Shawanaga and Wasauksing First Nations of eastern Georgian Bay. This treaty council resulted in their inclusion in the Robinson-Huron Treaty of 1850. Importantly, by failing to include the Anishinaabeg and other First Nations presence and stories, the site is missing out on the potential to include a meaningful opportunity for tourists to learn about Canada’s complicated past from an Indigenous perspective. The lack of First Nation’s presence is a telling silence, while also continuing the Canadian narratives that celebrate British-Canadian settlement and possession of lands.

Simply, as an inclusive historical site, Discovery Harbour missed the mark on Indigenous, and definitely Anshinaabeg, presence and involvement. The idea behind the construction of the Naval and Military Post was to provide a place to aid in the defense of Upper Canada from American aggression, importantly, this included maintaining relationships with First Nation allies. Still, Discovery Harbour is worth a visit, as an antidote to the nearby celebratory tone of Christianization and Francization of the Wendat by the Jesuit fathers between 1639-1649. Nevertheless, a short discussion of the Brown Bess Musket’s potential symbolism and multifaceted meanings does not constitute Indigenous historic inclusion at a site that holds a great deal of history surrounding early British-Canada’s relations with the Anshinaabeg and other First Nations.