Pimachiowin Aki

World Heritage Site

First Nation Communities

A Year of Connections for Pimachiowin Aki

As 2022 draws to a close, we look back at a stellar year of connections. A traditional medicine workshop brought together community members, an art installation shared Anishinaabeg traditional knowledge, and a PhD thesis and documentary film spread word of Pimachiowin Aki around the globe. Here are eight highlights from our special year:

1. What We Do to the Land We Do to Ourselves

Filmmaker Michael Zelniker joined the Pimachiowin Aki Directors and members for a special screening of his documentary film The Issue with Tissue­ – a Boreal Love Story. Michael’s film features First Nation Elders and leaders from across the boreal, including Bloodvein River First Nation Elder Leslie Orvis Sr. and Pimachiowin Aki Director William Young, along with leading scientists and activists. It was an emotional experience to see and hear stories of the devastating impacts of colonization and damage done to Mother Earth as the world’s boreal forest is clearcut to manufacture toilet paper.

More than one million acres of boreal forest are lost to clear cutting in Canada every year. 

Forests take care of us. But we are cutting down the world’s oldest living trees and flushing them down the toilet, Michael warns.  

In early December, he spoke with CBC about his film and how the logging industry has affected the boreal forest and the life it supports. Indigenous Peoples have protected millions of acres of boreal forest in Pimachiowin Aki from destruction from human activity for over 7,000 years.

See the trailer for The Issue with Tissue – A Boreal Love Story

2. A Tiny Bird on a Tremendous Journey

For World Migratory Bird Day, Bloodvein River First Nation Guardian Melba Green helped the National Audubon Society remind the world that birds connect us all.  

Melba joined Audubon’s Dr. Jeff Wells in a video to discuss the Canada Warbler, a vulnerable species that finds refuge in Pimachiowin Aki.

“Pimachiowin Aki is [committed] to protecting wildlife, birds, and land from mining and forestry, and all other things that harm the land,” Melba explains.

Millions of birds migrate to and from Pimachiowin Aki each year, including the Canada Warbler. Contrary to its name, this bright yellow songbird sets out on a heroic, international voyage – it leaves the forest wetlands of Pimachiowin Aki in August for woodlands on the Texas coast, its first stop on the way to La Semilla, a natural reserve in Colombia.

Conservation of these areas, from the boreal forest of Pimachiowin Aki to South America, is critical to birds’ survival.

“Without strong, large, intact protected areas in the boreal forest, [birds’ migratory] cycles could shut down,” says Jeff.

“It’s really important for us to maintain these areas,” Melba adds.

64 % of Canada Warblers rely on Canadian Boreal Forest for their breeding grounds.

Birds are indicators of our changing climate. Global warming is the biggest threat to their natural habitat, and shifting migratory patterns demonstrate this.

See the full video featuring Melba: http://surl.li/ebgvp

3. Women Turn Out for Trapping Education Course

Pimachiowin Aki, with financial support from the South East Resource Development Council, organized a week-long trapper education course at Little Grand Rapids First Nation.

An instructor from Red Lake taught the group of mainly women how to create muskrat boxes, a skill required to obtain their trapping licences.

Did you know?
Traplines in Little Grand Rapids span both Manitoba and Ontario. Manitoba recognizes Ontario trapper training programs for licensing in Manitoba, but you must receive training from a qualified instructor in Ontario to get a licence to trap there.

Bloodvein plans to hold a trapper training course in January 2023. The course is full, but the Bloodvein River First Nation Guardian will share information if space becomes available.

4. Pimachiowin Aki Provides Global Inspiration

N. Ireland

If you close your eyes and think about Pimachiowin Aki, what do you see? What do you hear? What do you feel?

Dr. Gemma Faith had never been to Pimachiowin Aki, but three years ago, as a PhD researcher at Ulster University in Northern Ireland, she noticed that this special place came to life online with “rich and stirring content” that made her feel like she was here. Gemma was so impressed with Pimachiowin Aki’s online presence and values-based approach to management that she chose to use Pimachiowin Aki as a case study for her thesis: Evaluating World Heritage Interpretation in Online Spaces and its Potential to Prime the Development of Eco-Cultural Tourism Experiences (Virtual and Onsite): A Case Study on Pimachiowin Aki, Canada’s First Mixed World Heritage Site.

Dr. Faith studied Pimachiowin Aki over a three-year period, capturing and analyzing information, including:  

  • pimaki.ca
  • Facebook page
  • Official documents
  • Zoom interviews with Pimachiowin Aki Directors and members
  • Insights shared by community members through written submissions
Dr. Gemma Faith graduated with a degree of Doctor of Philosophy from Ulster University in Northern Ireland in December 2022. Pimachiowin Aki’s contribution is acknowledged in her PhD thesis.  

What is the purpose of the study?

With technology at our fingertips, people can explore any place in the world with a few swipes and clicks. It’s important for mixed World Heritage sites like Pimachiowin Aki to carve out a place on the internet, so that people learn about Outstanding Universal Value and why it is preserved for the benefit of all humanity. 

Gemma’s study explores how Pimachiowin Aki communicates the unique bond that Anishinaabeg have with the land to people around the world through social media and our website.  It also looks at ways that online communication can be used to develop eco-cultural tourism.

New tourism development is in its infancy at Pimachiowin Aki, but exploring pimaki.ca or browsing its social media is like having a local, online tour guide:

  • Someone to show you what makes this mixed World Heritage site special (through text, photographs, video storytelling and descriptions)
  • Someone to share and explain the values that preserve and sustain this protected area
  • Someone to answer your questions or comments  

By presenting Pimachiowin Aki’s online presence as a global exemplar (a good example to the world), it is hoped that the findings of the study will aid the management of online heritage interpretation at future mixed sites in Canada and the world, Gemma says. Pimachiowin Aki thanks Dr. Gemma Faith for her gift of curiosity, and the Elders, knowledge keepers and community members who share stories and bring Anishinaabeg cultural heritage to life for our social media followers, newsletter subscribers, and web visitors from across the globe.

5. Elders Share Knowledge of Traditional Medicines

Ka mashkawak mashkiski (sage) means ‘the strong medicine’ and has a very strong scent. This traditional knowledge was shared during a discussion with Elders in Pauingassi First Nation this fall.

The community event, sponsored by Pimachiowin Aki, focused on traditional medicines.

Participants discussed traditional plant names, when to harvest them, parts of plants used for medicines, symptoms they treat, how to prepare them, and how they’re used today.

Joe Owen, Pimachiowin Aki Board member and knowledge keeper from Pauingassi First Nation, says, “The important thing is I’m trying to encourage Elders, whatever they still know, to exercise using that knowledge about medicines. The medicines help with some illnesses.  It is nice to share with the people from other communities too. If Elders have any young people who come around to their houses, it is good to talk with them about some of the medicines we still have out there.”

Organizers are currently working on a document to share teachings from the workshop with community members. Watch for it in our future eNews.

6. Wildfire Sparks Art at an International Festival

Pimachiowin Aki was excited to be a part of an art installation of dancing trees created by artist Jonathan Green. The installation, which appeared during Nuit Blanche Winnipeg, was inspired in part by Pimachiowin Aki’s fire cycle graphic.

“I found the graphic when I was looking for an image to explain the idea of a fire cycle,” says Jonathan. “I scrolled down to Pimachiowin Aki’s version of the cycle and immediately loved its clarity, and the way it explains details such as wild berries becoming abundant, animals migrating, and how the land changes.”

“I’ve been researching wildfires for years, but I didn’t know former burn sites make for good hunting,” says Jonathan. “The graphic is so rich in local Anishinaabeg knowledge and practice it felt like something I could trust innately.”

Artist Jonathan Green

Jonathan credits Pimachiowin Aki’s fire cycle graphic, adapted from work by Dr. Andrew Miller, with inspiring him to include trees from the boreal in his installation, which he designed to help visitors get a better understanding of how wildfires impact habitats.

“I hope it allows us all to consider the human impact on the environment and the ways in which many recent large-scale wildfires are a direct result of extreme climate change due to this human impact.”

7. Making Strides in Digital Map Project

Fieldwork for the much-anticipated digital habitat maps, in partnership with ECOSTEM, continued this year, with tours around Aikens Lake and Fishing Lake.

ECOSTEM is now in the process of creating a preliminary version of the habitat map, which we expect to release in March 2023, followed by detailed maps of cultural features.

Elders, Pimachiowin Aki Guardians and other knowledge keepers are contributing data and information to the maps, such as knowledge of wildlife-habitat relationships, and will be able to use the maps to preserve important habitats and keep an eye on the health of the land.

“The maps won’t just show us the land; they will show us what the land can sustain,” says Alison Haugh, Executive Director of Pimachiowin Aki. 

Learn more about the digital maps and how they’re created.

The challenges of mapping

It takes thousands of photos, drone and satellite imagery, and physical samples to create the maps. In the development stages, the mapping team faced multiple challenges getting what they need. Wildfires had swept through the land in 2021, accompanied by COVID-19 restrictions and a months-long drought, which made floatplane and boat travel nearly impossible.

Drones were prohibited from flying due to NAV Canada restrictions to avoid conflicts with firefighting aircraft.

These challenges postponed ECOSTEM’s image collection process to this year, when they were able to continue their fieldwork.

Though easier on their team, 2022 presented its own hurdles. For starters, massive snowfall led to record-breaking high water levels throughout Manitoba.

In addition, “drones have been grounded more than expected due to rain and high winds,” reports ECOSTEM’s Dr. James Ehnes. Despite this, the team was able to complete all of the planned fieldwork.

At times, Pimachiowin Aki Guardians couldn’t do groundwork because roads were covered with water and rapids were so strong that some areas were too dangerous to visit.

If weather concerns weren’t enough to stand in the way of the project, Transport Canada established new restrictions for transporting lithium-ion batteries on commercial flights.

“We now have to discharge the battery, get a third party to certify that they’re discharged, and ship them separately on a cargo flight,” says James. “This process has not only added time prior to getting in the field; it then takes the rest of the day to recharge the batteries.

A team effort

Miigwech to Guardian Colin Owens of Pauingassi First Nation, who travelled great distances by boat to capture images and was very helpful in transporting the crew and gear around the community each day and shipping generators to Winnipeg. 

8. Happy Birthday to World Heritage!

2022 marked the 50th anniversary of the World Heritage Convention, which Canada joined in 1976, becoming a part of an international movement to safeguard the world’s cultural treasures.

“The purpose of the World Heritage Convention is to identify, protect, and preserve cultural and natural places across the world that are deemed to have Outstanding Universal Value, and should therefore be protected and recognized internationally for current and future generations,” says Rebecca Kennedy, Manager of International Affairs for Parks Canada.

“Canada is blessed with a diversity of natural and cultural heritage from coast to coast to coast, including 20 sites that have been inscribed on the World Heritage List,” she adds.

There was no better time than 2022 for Canadians to learn about these 20 incredible places. Many of Canada’s World Heritage Sites, including Pimachiowin Aki, offered special in-person and virtual activities to highlight this landmark year.

Take a cross-Canada video tour to celebrate the shared heritage of humankind:

Tracing Our Roots While We Have a Chance

Genealogy has soared in popularity in recent years as people around the globe use DNA tests and ancestry services to understand their heritage and personal histories. One man is on a quest to learn as much as he can about the lineage of community members in Pimachiowin Aki, and says it comes with unique challenges.

“Elders, who possess much of the knowledge, may have limited continued time with us,” cautions Gerald Neufeld (Kaahkaapish), who grew up in Pauingassi First Nation and has been working with his father Henry (Ochichaahkons) for years to help Anishinaabeg trace their roots. “Without Elders’ knowledge of history, progress in some key areas of research is at risk of coming to an end.”

Using decades-old photographs, recorded information and memories of others, Gerald is sharing and gathering as much information as possible. In an interview, he explains the importance of his work.

1. How are Elders in Pimachiowin Aki helping you with your work?

Elders usually know their family history going back at least two generations. They’re able to provide information on photographs and share knowledge of family connections from a time before photographs. For generations earlier than grandparents, my observations are the knowledge levels of their ancestral history may drop off.

Gerald reviews photographs with the (late) Elder Josie Strang, who enlarges the photo with her magnifying glass

2. You and your father have given close to 75 genealogical presentations to communities and schools in Little Grand Rapids First Nation and Pauingassi First Nation over the past 30 years. Please explain how a ‘Cool Jobs’ presentation got you started.

During the early ‘90s I began developing a focused interest in photos my dad had taken as well as a few Hallowell* photographs he had collected.

Omishoosh School at Pauingassi First Nation invited me to lead a presentation on employment opportunities. I had anticipated a fine, sunny day in June being an impediment to my success with the ‘Cool Jobs’ presentation, and my backup plan entailed switching to a presentation on ancestral photographs taken by my dad in the ‘50s and ‘60s. The ancestral photograph presentation was a hit! Students became immediately attentive and asked a lot of questions. When I left Pauingassi on that trip, I realized that photos of Elders show promise of something bigger. However, it took several more years of tinkering with the idea before it evolved into the presentation format I currently use—a PowerPoint with well-labeled photographs.

*Alfred Irving Hallowell was an anthropologist who studied Ojibwe culture 

A slide from Gerald’s ‘One People’ presentation. Document (now out-dated) originally developed by A.I. Hallowell

3. What is the most profound or memorable experience you have had giving a presentation?

One experience that stands out is at Little Grand Rapids in October 2018. We took a break from our community presentation for lunch. While doing research to prepare a response for a question, I landed on a website with a fundraiser pamphlet. It featured Hallowell photograph F052, an image of Little Grand Rapids resident Maggie Duck (Nenawan); daughter of John Duck. Feedback from Little Grand Rapids suggests she may be a daughter of Kiiwichens (John Keeper, Sr.) of Little Grand Rapids. 

Hallowell photograph F052; Maggie Duck (Nenawan) | American Philosophical Society

This sparked an interesting dialogue about rights the owners of the photograph should have versus the person photographed.

Another example took place in the Little Grand Rapids sub-office in Winnipeg. I mentioned to a former Chief of having photographs of his grandmother and great-grandparents. He hadn’t known their names or that photographs existed. I promised to deliver him digital copies and he was very pleased!

4. What discovery stands out as most fascinating for you and families whose ancestry you have traced?

An item that is of significant interest to me is the disarray in surnames assigned by Indian Agents in 1891. Typical patrilineal (naming after the father) naming convention was not followed. Consequently, we have a mixture of names that makes it difficult for people of this region to fully understand family connections. 

When asking local people about these names, they express frustration with what appears to have been a half-hearted attempt at surname assignment which makes tracing of relatives to be complicated when it could be straight forward.

For example, the Keepers of Little Grand Rapids First Nation and the Strangs and Turtles of Pikangikum First Nation are fellow clans people—they originate from the same patriarchal head named Pasikwiikaapaw. Yet, based on my inquiries, people have limited knowledge of this.  

Surname assignment is often complicated, making it difficult to trace relatives. Example:

Shenawakoshkank—Moose Clan from Pauingassi First Nation

·     Oldest son Pishiw becomes Sandy Owen
·     Pishiw’s next youngest full brother Ochiimaaso becomes James White, Sr. 
·     Back to Sandy Owen, several sons are assigned surname Quill (Pikangikum)
·     One son is assigned Dunsford (Little Grand Rapids)
·     Many are correctly assigned Owen
·     Back to Quill, an additional name of Peters was added to some from the next generations

5. In addition to complicated surname assignment, what are the challenges of tracing ancestry in Pimachiowin Aki? 

It seems there’s no aspect of this work that provides instant results. Genealogy research is a relatively complex process. It is time intensive and requires attention to detail but the outcome, as a picture emerges, can be quite interesting.

a) Archived Treaty annuity pay-lists

Years of archived information needs to be reviewed to gain information—a review of pay-lists is necessary to identify family characteristic such as individuals’ names and years of birth.

b) Different spellings

From 1875-1891, names on Treaty annuity pay-lists were written mostly in Ojibwe. Indian Agents at the time didn’t always use the same spelling, so tracing names from one year to the next is difficult.

c) Different numbers

In early years, a Treaty reference number was assigned to heads of households where names were given. These reference numbers often changed from one year to the next, which adds an element of confusion to the research. 

d) Smudged documents

Aged documents can be difficult to read. Sometimes the writing is smudged.

e) Additional research required

When information is found, it frequently leads to more questions than answers. More research is required, such as:

  • Interviews with Elders—having knowledge of the language is an asset in some areas of this work, particularly as it relates to conversing with Elders to validate information
  • Reading history books or books written by former residents
  • Reviewing material such as Government Archives, Hudson Bay Company Archives, and Church Archives

6. What drew you to the work of recovering lost genealogical history in Pimachiowin Aki?

My hometown is Pauingassi First Nation. I’m intrigued about what life in the area was like long ago. 

My dad took many photographs in the ‘50s and ‘60s. Over the years I would make phone calls to people, gathering information and photographs.

What I learned about genealogy is through self-study, my memories, reading books about the region, research on the internet, and discussions with my dad. I had done some earlier work in the ‘90s, however,the first sincere efforts at understanding family connections and genealogies for Pauingassi and Little Grand Rapids areas dates to 2011. I was relatively new to this area of work.

Gerald discusses photos and family histories with Pauingassi residents Kwiiwisens (Gerald Lambert Pascal) (left) and Gerald Sonkaape (right)

7. How did you begin?

In 2010, Dad and I decided to assemble a photo album for Pauingassi First Nation. It featured nearly 300 labeled photographs that were laminated and bound into books. In 2011 we held evening meetings at Pauingassi to present the photographs by PowerPoint. Three albums were gifted to the community, one to the school, another to the Band Office, and one to the Church.

In 2017, Dad and I presented in Little Grand Rapids First Nation, Pikangikum First Nation and Poplar Hill First Nation. The presentations included Hallowell photographs along with others we had collected. We brought a colour printer and laminator to make copies of photos on request, which families could post in their houses.

8. How many presentations have you given in Pimachiowin Aki over the years?

I  estimate up to 75:

  • 25 community presentations in Little Grand Rapids First Nation and 15 in Pauingassi First Nation  
  • 25-35 school presentations. More were presented in Little Grand Rapids than in Pauingassi. This was partially due to the school at Little Grand Rapids having more classrooms   

9. What has the reception been like?

People have a genuine interest in the topic. It was clear from the levels of engagement and emotion that occasionally surfaced that we were meeting our objectives of providing valuable presentations. It seems we’ve just scratched the surface in satisfying curiosities and desires for ancestral information. Older photographs are most appealing to the audience.

10. Did school presentations lead to more discoveries?

The work my dad and I undertook was to present photos with as many identified names as possible. Teachers Aids would figure out which students were related to these photographs. Teachers Aids were also helpful in naming unidentified individuals in photographs.

11. What are the most common questions asked during your community presentations?

Recently, questions have been focused on identifying specific dates regarding education history of their parents. This is related to the need to validate their parents having attended a Day School. In March 2021, the federal government announced that eligible Indian day school students will be entitled to receive individual compensation.

Gerald gives a school presentation. The slide reads: Aapanaapita (looking back), Opasaatihkaank (Poplar Hill), Kashkatinikiisihs (the month the water freezes), 2019 tahso ahki (the year 2019)

12. Besides live presentations, how can people learn about your work?

My goal is to develop an information system that can help the people of the region understand their heritage in detail on a generation-by-generation basis. 

An information system would include a genealogical chart customized for each of the Pimachiowin Aki and other Berens River communities that portrays information on genealogical history and intermarriages between communities going back to the time of Treaty signing, and earlier where information is available. 

Each individual genealogical chart would:

  • Contain a significant amount of detail
  • Demonstrate the inter-relatedness of these communities and portray family connections between communities in this region
  • Reference photographs for individuals and their families where available

These charts could be used in the schools as well, sharing knowledge of the history of the region. Based on feedback received during presentations, this would represent a source of pride.

13. When will the information system be available?

The first charts will be several years from now at the earliest. I’m still in design stages, working at featuring the genealogical chart in a way that provides intelligence regarding in what community individuals may have been raised (giving consideration to inter-community marriages) and how to provide an easy reference to photographs featured in school hallways.

14. Do you have presentations planned for 2022?

Because of COVID, we haven’t been scheduling presentations. However, Dad and I are currently identifying names for approximately 300 photographs of people and places to be hung on the walls of Omishoosh School in Pauingassi. We’re in the early stages of identifying the names, which will be spelled phonetically, in syllabics, and English. We estimate the first names will be complete in a few months, after which Dad and I hope to schedule a trip to Pauingassi to participate in an opening ceremony for the display (Dad is 92 and so far, is healthy and could easily make such a trip).

If you have details or note any corrections to ancestral histories in this story, please contact Gerald Neufeld: gerald.neufeld4@gmail.com

Feature image: Gerald and Taki (Albert Pascal) in Paunigassi.

Ancestry Puzzles: Solved & Unsolved

Gerald Neufeld’s (Kaahkaapish) painstaking genealogical research has solved several ancestral mysteries, including the four below. Can you help him solve number 5?

1. Choshup | Joseph Crow Jr. (Sturgeon Clan)

Family at Pauingassi First Nation, 1970 | Photo: Henry Neufeld

Choshup—Joseph Crow Jr. (Sturgeon Clan)
Wapishkiink—daughter Helen Crow
Cheni—son Jerry Crow
Ahkahk—wife Bella Pascal (Kingfisher Clan)
Young girl—not confirmed

Joseph Crow Jr. was the eldest son of Joseph Crow, Sr. (A’aasi, which translated to English means ‘Crow’ and was thus assigned Crow as last name by an Indian Agent) and Elizabeth Quill (Shaapohkamikohk) (Hallowell A294).  Joseph Jr. was born in Pikangikum, Ontario. He moved with his father and siblings to Pauingassi sometime after his mother passed in approximately 1934.

Father’s side

Grandparents

Nihtaawisens (Henry McColl) of Pikangikum First Nation
Ishkwaantemo (Mary Pascal) of Little Grand Rapids First Nation

After Nihtaawisens passed, Ishkwaantemo moved to Pauingassi and married Okimaa. Okimaa was half-brother of Naamiwan and son of Shenawakoshkank of Pauingassi. Shenawakoshkank (passed 1881/82) is viewed as having been the patriarchal head of the Moose Clan from that era. 

Great grandparents—Nihtaawisens’ parents

Sukashki (E. McColl)
Minchimoo (great grandmother)

Mother’s side

Grandparents (both of Pikangikum)

Inchoke (Joseph Quill) (Moose Clan)
Inkoke (also named Kakike’ ihkwe)  

Inchoke is one of two men after whom the school in Pikangikum First Nation is named. Inchoke is the eldest son of Pishiw (Sandy Owen) who in turn, was the eldest son of Shenawakoshkank of Pauingassi First Nation. 

Pishiw was raised in Pauingassi. When he married, he moved to Stout Lake (in Ojibwe, called Kihchi Opaawankaank), located on the Berens River part way between Little Grand Rapids and Poplar Hill, east of Moar Lake (formerly Eagle Lake).

2. Kohko’o (Charlie Moose Owen) | Moose Clan

Kohko’o (Charlie Moose Owen; also named Saakachiwe) holding unique rocks at Pauingassi First Nation, 1974 | Photo: Henry Neufeld

Charlie Moose Owen lived at Pauingassi. He was married to Jessie Keeper (Weweshii’o) of Pauingassi. He was the fifth child of Shawtail Owen (Kihchi Ahkakochiish) and Jane Leveque (Kohkohkotiyi) of Little Grand Rapids. Kihchi Ahkakochiish was a younger half-brother to Naamiwan who led traditional ceremonies at Pauingassi.

Charlie Moose Owen also has relatives in Bloodvein River First Nation, resulting from his aunt (younger sister to mother Kohkohkotiyi) marrying a man in that community.

As a young man, Charlie Moose is reported to have participated in the freighting of goods up Berens River to the Little Grand Rapids Hudson’s Bay Company post. He is described as a man having exceptional physical strength on portages and wouldn’t be outdone by anyone. There are approximately 45 portages over that stretch of river. If Charlie’s tumpline (strap that crosses the head or chest to carry goods) and arms weren’t loaded with more weight than other couriers who were carrying freight, he’d tip the balance in his favour by carrying goods with his teeth!   

Kohko’o has two sons currently residing in Pauingassi First Nation and one daughter in Poplar Hill (First Nation.

Charlie Moose represented a family that in his age cohort, was a generation older than most of his peer group. Using Shenawakoshkank as a reference, Charlie Moose was a grandson.  Other descendants of Shenawakoshkank born in a similar timeframe were great-grandchildren.

Father’s side

Grandparents

Shenawakoshkank of Pauingassi
Aanahk (grandmother)

Mother’s side  

Grandparents (both of Little Grand Rapids)

Arthur Leveque (Kihchi Mohkomaan), Sturgeon Clan
Peggy Green (Pineshiwaash)

Charlie Moose’s uncle Dick Green (Nanahkowaanakwape – older brother to Peggy) was the first official Councillor of Little Grand Rapids First Nation, following the Adhesion to Treaty 5 signed at Little Grand Rapids on August 4, 1876.

3. Shooniman (Solomon Pascal), Kingfisher Clan

Shoniman (Solomon Pascal) of Pauingassi First Nation, 2015 | Photo: Gerald Neufeld

Solomon Pascal was the youngest child of George Pascal (Kihchi Omootayi) and Elizabeth (Anchikwanepiihk) of Stout Lake (Kihchi Opaawankaank), located east of Moar Lake (formerly Eagle Lake) on the Berens River. 

Solomon was married to Agnes Owen (Akin) of Pauingassi. She was the daughter of Charlie George Owen (Omishoosh) and his first wife Piiwiite, who was likely from Little Grand Rapids. 

Father’s Side

Grandparents

William Pascal (Wiskechaahk)
Elizabeth (Kaakaanaan; also named Maanaatis)

Great-grandparents

Parents of William Pascal:

Paashkaan of Little Grand Rapids
Wakoshens of Bloodvein

Sister of William Pascal: Ishkwaantemo, mother of Joseph Crow, Sr. (A’aasi)  

Parents of Elizabeth (Kaakaanaan):

John Owen (Naamiwan) of Pauingassi
Koowin of Berens River

Mother’s side

Grandparents

Peter Turtle (Wiishwaw), Sturgeon Clan of Pikangikum First Nation
Annie Owen (Ihkwet) of Stout Lake, located east of Moar Lake on the Berens River  

Great-grandparents

Parents of Annie Owen:
Sandy Owen (Pishiw), originally of Pauingassi
Kaakokishkish, originally of Little Grand Rapids

Sandy Owen (Pishiw) is the eldest son of Shenawakoshkank, head of the Moose Clan during the time of signing of the Adhesion to Treaty 5.  

Kaakokishkish is the sister of Dick Green, the first assigned Councillor at Little Grand Rapids following the signing of the Adhesion to Treaty 5 on August 4, 1876.

4. Paakak (William Baptiste), Sturgeon Clan

Paakak and son Harlan, September 1964 | Photo Henry Neufeld

Paakak (William Baptiste) lived at Little Grand Rapids First Nation. This photo was possibly taken at Kaamanominihkaank (the place where there’s wild rice) near Assinika Lake, north of Pauingassi First Nation.

Paakak was a middle child of John Baptiste (Pachiish) and Sarah White (Mahkache), both of Little Grand Rapids. He was married to Ens. Records show that Ens was likely the daughter of Roderick Keeper. Known names of their children are Harlan, Sarah (Pakaan) and We’we’. 

Father’s side

Grandparents

Adam Bigmouth Sr. (Ochiipwaamoshiish)
Fanny Bigmouth (Inchinii, or Injenii*)

*As described in Dr. Jennifer Brown’s writing in “Ojibwe Stories from the Upper Berens River: A. Irving Hallowell and Adam Bigmouth in Conversation.”

Mother’s side

Grandparents

James White Sr. (Ochiimaso)
Michishk (grandmother)

James White Sr. is the son of Shenawakoshkank and a brother of Pishiw, who resided at Stout Lake (Kihchi Opaawankaank) east of Moar Lake (earlier known as Eagle Lake). 

Michishk is the daughter of Okaawapwaan and Jane Ross of Berens River.

Other relations

Paakak’s family had relations in Little Grand Rapids, his community of residence, and other communities:

Poplar River

  • Paakak’s grandfather Adam Bigmouth Sr. (Ochiipwaamoshiish) had an older brother named Kaashaapowiiyaasit who settled at Poplar River   
  • Kaashaapowiiyaasit had three sons, two of whom carried the family name with their own children:
    • Neninkikwaneyaash (later known as Alex Whiskis) had three sons
    • Tetipaahkamikohk (later known as George Franklin) had ten sons and two daughters

Pauingassi

Paakak had multiple family connections to Shenawakoshkank of Pauingassi through:

  • His maternal grandfather Ochiimaso
  • His aunt Anii, who was Shenawakoshkank’s daughter, a full sister to Naamiwan, and was married to Nishkashakaye

Poplar Hill, Pikangikum and Berens River  

Paakak’s trapping cabins were located near the community of Berens River. It’s possible the cabins were located here because of his family connection to the Ross family of Berens River.

5. Can you help solve this puzzle?

This photo, documented by Gerald Neufeld, is stored in the United Church Archives in Winnipeg.

“I believe this photo features some individuals originally from Pauingassi and Little Grand Rapids,” says Gerald Neufeld (Kaahkaapish).  

It may be a photo of Pishiw (oldest son of Shenawakoshkank and oldest brother of Naamiwan) along with wives Chankishkish and Kaakokishkish, and other family members, including children Ochooshihshimaa, Miinwaanik and Kakikepinesh, he says.

Do you know?

Is this Piihtos (born 1880-1881; died 1941); daughter of Tetepayapan and Kiitawan; wife of Kakiiweyaasii; grand daughter-in-law of Pishiw?

If you have information, please contact Gerald: gerald.neufeld4@gmail.com

Feature Photo: Henry Neufeld

How to Pronounce Common Anishinaabemowin Words

Gizhe Manidoo lowered nitam anishinaabe (first human) to Earth and gave him the responsibility to name everything in existence. This is how Anishinaabemowin was born.

Over 80 percent of people in Pimachiowin Aki speak the ancient Ojibwe language Anishinaabemowin. Each community has its own dialect. Pimachiowin Aki Guardian Melba Green helped us create this series of language videos so that you can hear how we say common Aninishinaabemowin words in Bloodvein River First Nation.

Anishinaabemowin is often the first language children learn to speak. 

Anishinaabemowin is the primary language we speak at home and work. Children and youth learn this vibrant language in school every day.

Learn how to say the days of the week 

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Hear words related to family

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The survival of Anishinaabemowin is directly related to the survival of Anishinaabe identity and culture.

We are tied to our language the same way we are tied to the land. Anishinaabemowin expresses our heritage, values and culture. We use it in traditional ceremonies, and in stories and songs passed down through generations. It is our unique way of understanding the world. 

Hear words related to our cultural heritage

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Anishinaabemowin reflects how land and animals are understood. 

For millennia, our ancestors have spoken Anishinaabemowin to pass down traditional knowledge such as when to plant and harvest, how to spot seasonal changes, and where to track migration of geese and woodland caribou. Our language holds our knowledge of the environment. Therefore, preserving our language means preserving the land.

The world’s languages and animal species have both declined by about 30% since 1970. Some conservationists and climate scientists believe the key to protecting endangered plants and animals may lie in efforts to preserve Indigenous languages.

cbc.ca, The Current

Learn how to say the four seasons

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Hear words related to plants that grow in Pimachiowin Aki

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Learn words for wildlife that lives in Pimachiowin Aki

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The hereditary transmission of culture is mediated not by passing DNA from parent to offspring, but by one individual learning something from another, and this transmission is greatly facilitated and accelerated by means of language.

Biocultural Diversity, Threatened species, endangered languages
Pimachiowin Aki Guardian Melba Green, Bloodvein River First Nation

Miigwech to Pimachiowin Aki Guardian Melba Green for providing the voice-overs.

From friendly insults to words spoken in spring…  

Listen to the mother and son language podcast exploring lessons in Anishinaabemowin, featuring Sophia and Paul Rabliauskas of Poplar River First Nation:
https://www.cbc.ca/news/indigenous/paul-sophia-rabliauskas-anishinaabemowin-1.5919310

Follow us for more information about Pimachiowin Aki:

 Sources
https://www.cbc.ca/originalvoices/language/anishinaabemowin/
https://www.cbc.ca/radio/thecurrent/back-to-the-land-preserving-indigenous-language-1.6152854
https://www.thecanadianencyclopedia.ca/en/article/anishinaabemowin-ojibwe-language
https://www.researchgate.net/publication/291352235_Biocultural_Diversity_threatened_species_endangered_languages

How Wildfires Have Affected Pimachiowin Aki

This past summer as hundreds of wildfires roared across Manitoba and Ontario, more than 1,000 people from Pimachiowin Aki and nearby First Nations evacuated to Winnipeg. Few people stayed behind. We talked with two of them—Pimachiowin Aki Guardians Dennis Keeper and Melba Green—about their experiences and the impacts of fire on the Land that Gives Life.

We were completely surrounded by fire. You couldn’t even see 10 feet because of the smoke.

Pimachiowin Guardian Dennis Keeper, Little Grand First Nation

Five First Nations in the Pimachiowin Aki area—Pauingassi First Nation, Little Grand Rapids First Nation, Bloodvein River First Nation, Berens River First Nation and Red Sucker Lake First Nation—were affected by heavy smoke from forest fires burning near their communities.

By July, close to 130 wildfires were burning in Manitoba. Most had been started by natural causes like lightning. Travel and fire bans were issued. Severe drought made fires difficult to fight.

An hour to pack and leave

“We had dry lightning (lightning without rain) a couple of days before evacuations,” said Little Grand Rapids First Nation Guardian Dennis Keeper. “We were completely surrounded by fire. You couldn’t even see 10 feet because of the smoke.” Dennis’ wife had an hour to pack a bag and leave, but Dennis stayed behind along with a handful of others, including two Elders. 

Little Grand Rapids has been without power for months, reported Dennis. Thousands of dollars of food spoiled in evacuated homes and stores. Like everyone who stayed put in his community, Dennis has been eating fish and whatever he has in his pantry. The First Nation sends in food hampers about every three weeks.

Food spoiled, hydro poles burned

Each household was given a generator when the fire took out hydro poles, said Dennis. He maintains the generators for Elders and the local water treatment plant. “I fuel up the generators twice a day and do maintenance for them about every 50 hours,” he said.

Bloodvein River First Nation Guardian Melba Green said that her community fared somewhat better. Residents returned home in late August while evacuees from Little Grand Rapids First Nation remain in Winnipeg.

Quiet and dark

Along with Melba, about 60 people stayed in Bloodvein River First Nation. Each household was given a generator. Without vehicles or heavy equipment working, Melba said it was “quiet and dark.”

To deal with smoke in Bloodvein River First Nation, residents covered their windows with tarps or plastic. “We closed off vents in our homes so that smoke wouldn’t enter, and hung blankets in front of doors,” Melba explained.

In Bloodvein River First Nation, fire burned eastward toward traplines 4 and 5, she said. “They had it under control in early August but there was still smoke for weeks.” 

Bloodvein River experienced a fire in the 1980s that was closer to the community but this [2021] was worse,” Melba said. “Because of the dry ground and trees, it was out of control.” 

But nature is bouncing back in Melba’s community. In August, rains finally came. Leaves started to green and plants began to bloom again, she said.

“The fire grew into a monster in just a few days.”

Pimachiowin Guardian Dennis Keeper, Little Grand First Nation

Ashes falling everywhere

“The fire grew into a monster in just a few days,” reported Dennis. He said that as fires peaked, rivers near Little Grand Rapids First Nation were completely grey from ash. The community’s 120 water tanks are also ash-filled, and need to be drained and cleaned.

 “Most of my trapline burned,” said Dennis. “Boats and motors were lost. My cabin was saved—the firefighters put a sprinkler around it. They tried to save other cabins, but the fire was too huge. 

“Even the muskeg burned,” he noted. “It doesn’t usually burn but this time it burned.”

Little Grand Rapids First Nation is still without power, said Dennis. October 31 is the possible restoration date.  

Difficulties of hotel life

Melba said she was “glad when everybody returned to Bloodvein.” While in Winnipeg, her fellow community members worried about their homes. They also grew tired of being cooped up in hotel rooms. “They became homesick. The little ones wanted to come home.” 

Evacuated community members from Little Grand Rapids First Nation remain in hotels in Winnipeg. Dennis said that while they’re happy to be safe, they are anxious to return home. “Quite a few people have passed away,” he said. People find it hard to be away from life on the land. They miss traditional food.

The return date for evacuees is unknown.

“I counted 18 bears roaming around.” 

Pimachiowin Guardian Dennis Keeper, Little Grand First Nation

Effects on wildlife

This year, a dry summer made food like wild berries scarce. Across Pimachiowin Aki, in the boreal forest, wildlife had difficulty finding food. After wildfires burned much of the limited vegetation available, wildlife began entering communities.

Bears in Bloodvein River First Nation (Photo: Melba Green)

Dennis experienced one bear trying to break into his home while he ate fish one day. “I counted 18 bears one day roaming around the community,” he said. Black bears are breaking into empty homes looking for food. The Northern Store was ransacked by hungry animals as well. The conditions are unusual. “We have a big pack of wolves here right now, possibly preying on bears,” Dennis said. 

But amid the struggles are signs of normal life. During the time that Bloodvein River First Nation was evacuated, Melba saw a family of otters playing on rocks by the river. She also witnessed a young moose swimming across the Bloodvein River. 

100 years of resources following a wildfire

In Pimachiowin Aki, survival depends on knowing where to find resources for harvesting throughout the year. Traditional knowledge about wildfire has been passed down through generations—wildfire has a significant effect on which type of plants grow in the area and which wildlife species thrive or relocate in search of food and cover. The infographic below demonstrates traditional knowledge of how wildfire changes vegetation, which in turn affects the movement of wildlife, including moose, marten and hare. 

infographic denting 100 years of resources following a wildfire
Fire can destroy life, but it can also be a source of life and renewal for the land.   

Did you know?

Fire changes how we hunt
Trapping and hunting sites have shifted over time in Pimachiowin Aki in response to the movement of animals and changes in habitat following a wildfire. When desired animals become scarce in one area, people join friends and relatives in other areas where those animals are abundant. This gives animals and their habitats time to recover. When populations are healthy again, people can return to harvest.

Some trees are fire resistant
Trees in fire-prone areas develop thicker bark, in part, because thick bark does not catch fire or burn easily. It also protects the inside of the trunk, the living tissues that transport water and nutrients, from heat damage.

“Fire doesn’t go into old fire areas for 10 to 15 years,” Dennis explained. “Certain trees like willows and some poplars are fireproof and don’t burn.” 

Some trees need fire 
Jack pine grow where soil is sandy and has serotinous cones (protected by a waxy coating) that require the heat of fire to release their seeds. Fire also produces favourable conditions for the seeds of these pines to germinate.

“For jack pine to germinate they need fire to open the seed, said Dennis. “That’s how forests regenerate.”

Blueberries flourish after a fire
Blueberries flourish on thin, mineral soil. Blueberry patches can be found three to ten years after a fire. Some Elders say they have traveled half a day by foot from camp sites to harvest berries at prime collecting areas that had burned several years earlier.

By the numbers 

Wildfires 2021
At the end of August, the province of Manitoba reported that there were 105 active fires still burning across the province, with 441 fires to date. They also reported that four large fires in western Manitoba, north of Flin Flon and Snow Lake, continued to burn. 

During this unprecedented fire season, Manitoba firefighters received out of province assistance from across Canada as well as internationally, including aircraft, equipment and personnel from the Northwest Territories, Nova Scotia, New Brunswick, Quebec, Ontario, Alberta, British Columbia, Parks Canada, the Canadian Armed Forces, the State of Michigan, and as far away of South Africa.

As of August 18, 3.9 million hectares of land in Canada were affected by wildfires this summer, according to data from the Canadian Interagency Forest Fire Centre.

Feature photo: Melba Green

Follow us for more information on Pimachiowin Aki:

Sources
https://www.gov.mb.ca/wildfire/index.html
https://www.gov.mb.ca/cgi-bin/fire/show_current.pl?location=Fire-Update
https://www.ctvnews.ca/climate-and-environment/wildfires-disproportionately-threatening-first-nations-and-worst-could-be-yet-to-come-study-finds-1.5544760

Land Management Plans: Protecting Pimachiowin Aki

Frank Duck sits in canoe with a paddle and gun in hand.

Twenty years ago, First Nation communities of Pimachiowin Aki formed a partnership to support each other in protecting ancestral lands. The vision and commitment are set out in the Protected Areas and First Nation Resource Stewardship: A Cooperative Relationship Accord (the Accord). The Accord recognizes formal protected area planning processes led by Anishinaabeg, which became the foundation of the Pimachiowin Aki World Heritage Site. Elders provided the vision for the plans, based on traditional harvesting areas of Anishinaabe families associated with customary stewardship and governance.

Today there are six community-led plans in Pimachiowin Aki that govern land use and decision-making and guide the work of the Guardians. These are the first plans of their kind to be completed in Manitoba, and the third in Ontario.

Community Review: Poplar River First Nation Land Management Plan

Asatiwisipe Aki Management Plan – Poplar River First Nation

Developed out of respect for “our ancestors who loved and cherished this land and cared for it for centuries to ensure all future generations would have life” and to “keep the land in its natural beauty as it was created”, the plan provides for the protection of the entire 8,620 square-kilometre Poplar River First Nation traditional territory.

Planning Meeting: Bloodvein River First Nation

Pimitotah – To Care for Our Land (Bloodvein First Nation)

This plan is dedicated to the Bloodvein River Elders “for sharing their knowledge of the land and resources within our traditional area, and for their help and guidance”. Protection and management of the 3,916 square kilometre traditional territory is guided by a commitment “to look after and take care of the habitat and living things that use this land. To have water that is safe for all living things. To have land that has not been disturbed by industrial development. To smell the fresh air that is free from pollutants.  Protection means we will ensure that if economic development takes place, it will be respectful of the land and all life that exists on the land.”

Open House: Little Grand Rapids First Nation

Ni-Kes Lands Management Plan – Little Grand Rapids First Nation (Manitoba)

Little Grand Rapids First Nation Community-Based Land Use Plan (Ontario)

With ancestral lands in both provinces of Manitoba and Ontario, the Little Grand Rapids First Nation completed two land management plans. The plans are “dedicated to the memory of Ni-Kes (Frank Duck), an esteemed Elder, whose knowledge and way of life continue to be an inspiration to the Little Grand Rapids Anishinaabeg”. The plans provide for the protection and management of lands and waters, continued traditional use, and support community-led sustainable economic development opportunities in the 6,612 square-kilometre Little Grand Rapids First Nation traditional territory.

Open House: Pauingassi First Nation

Naamiwan: The Land of Fair Wind Lands Management Plan – Pauingassi First Nation (Manitoba)

Pauingassi First Nation Community Based Land-Use Plan (Ontario)

Pauingassi First Nation has ancestral lands in both provinces of Manitoba and Ontario, and two land management plans. The plans are “dedicated to the memory of Naamiwan (Fair Wind), a renowned medicine man and healer, whose dream, drum and the ceremonies he conducted illustrate the important role of traditional Anishinaabe knowledge, practices and beliefs in land management and protection to this day.”

The plans provide legal protection of lands and waters while supporting potential sustainable economic development opportunities. In finding this balance, the Pauingassi land management plans are contributing to a stronger future for the community. The combined Pauingassi First Nation traditional territory is 4,525 square kilometres in area.

The Pimachiowin Aki Management Plan

The Pimachiowin Aki Corporation participates in implementation of the community-led plans to ensure the area’s Outstanding Universal Value continues to be protected. A Pimachiowin Aki Management Plan was developed by the partners as a unifying document, integrating customary governance and legal prescriptions across the site. This site-level management plan draws its primary direction from the First Nations’ Accord to protect and care for Pimachiowin Aki as a sacred duty and trust to future generations.

Bloodvein River First Nation

Feature photo: Ni-Kes (Frank Duck), Little Grand Rapids First Nation