Pimachiowin Aki

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10 Traditional Plants to Spot this Summer

Anishinaabeg hold a wealth of knowledge about plants. Plants are a significant source of food, medicine, and building and craft materials. We have long used them to sustain our communities and way of life while safeguarding the health of the boreal forest.

This season, colourful plants, flowers and vegetation are rising from the earth all over Pimachiowin Aki. Roughly 700 plant species live in Pimachiowin Aki’s lands, wetlands and waters, including trees, shrubs, flowers, grasses, mosses and lichens. You have probably walked past many of these plants on your walks and hikes across Canada, or paddled by them while kayaking or canoeing.

Here are 10 plants to keep an eye out for this summer!

Edible Plants

1. Miskomin (Raspberry)

Miskomin is a traditional source of food and medicine in Pimachiowin Aki.

What it Looks Like
Due to its distinct shape and vibrant colour, a raspberry plant is easy to identify, especially once berries have begun to bud. Raspberries are a type of compound berry, which means they’re made up of a tight cluster of smaller sacs of juice. They have tiny hairs in between each juice sac. Still unsure? Look beyond the bright fruit and check the entire plant. Raspberry bushes may have prickles or bristles.

Where it Grows
Raspberries usually grow near water, in woods or clearings. Check riverbanks where there is a lot of grass.

When to Harvest
Picking season begins in July and ends in late August.

Uses

  • The wild brambles of the raspberry bush provide shelter for birds, squirrels, skunks and other small wildlife in Pimachiowin Aki
  • Humans and animals eat raspberries, providing us with antioxidants and a great source of fibre
  • Raspberries are good to eat fresh or use in jams. Freeze the berries to preserve them.

2. Ososoweminaatig (Chokecherry)

What it Looks Like
The chokecherry tree rarely grows taller than 30 feet, and the top of the tree can stretch from 10 to 20 feet wide. The colour of its bark indicates the plant’s age — grey or reddish-brown for young trees and brownish-black for older trees. Another way to identify young chokecherries is through the horizontal rows of raised pores on their bark. Their serrated leaves are a dark glossy green on top, and the underside is light. Chokecherries begin with fragrant, white blossoms before budding into dark berries. The colour of the berries ranges from white, deep red to black. They often look like blueberries or saskatoon berries when they’re ripe.

  • Ososoweminaatig is abundant in Pimachiowin Aki.

Where it Grows
Look for chokecherries in open areas of plains, forests and foothills; in patches in the bush; and near water. They like sunny or partially shaded areas in thickets.

When to Harvest
Chokecherries are ready for picking in August and September.

Recipes
Chokecherries are used in:

  • Soups and stews
  • Jellies, syrups, sauces, juices and jams

Note
Chokecherries are delicious but the hard seeds can cause stomach upset if you eat too many.

3. Miishiijiimin (Red Currant)

Miishiijiimin decorates the landscape in Pimachiowin Aki.

What it Looks Like
Red currants are tiny, bright translucent red berries that grow in clusters. The shrub plant grows about three feet high or at waist height for the average person.

Where it Grows
The red currant shrub grows in swamps, moist open forests and on the banks of streams.

When to Harvest
Red currants are ready for harvesting in summer to early fall, in the months of July, August and September.

Uses:

  • Use the sour-tasting red berries in salads or pair them with other fruits
  • Drink red currant juice or tea to reduce fever and induce sweating
  • Harvest the leaves in the spring and summer before the plant goes into berry, for use as a compress or poultice for slow-healing wounds
  • Use the leaves fresh or dried in teas to ease symptoms of gout and rheumatism
  • Gargle the tea for mouth infections

4. Ozhaashaagobag (Bunchberry)

Ozhaashaagobag is used as food and medicine in Pimachiowin Aki. 

What it Looks Like
Bunchberries look different throughout the seasons. Look for white flowers in late spring, red-orange berries sprouting from the centre in summer, and a red leaf colour in the fall.

Where it Grows
The Bunchberry plant can be found growing close to the ground under the shade of trees, often where moss grows.

When to Harvest
Bunchberries ripen and are ready for picking in July or August.

Uses

  • The berries are a food source for black bears, martens, snowshoe hares and other small mammals, as well as many migratory birds. Bunchberry is a winter forage plant for caribou and moose
  • People can eat the berries raw or boiled. They preserve well and can be added to jams, puddings, other baked treats and teas
  • They contain high levels of pectin making them a great addition to low pectin fruits when making jams
  • The berries have a high concentration of vitamin C

5. Ozigwaakomin (Saskatoon Berry Bush)

Ozigwaakomin is a traditional food in Pimachiowin Aki.

What it looks like
Saskatoon berry bush is a shrub or small tree that can grow to 16 feet tall. Mature bushes produce clusters of white flowers in the spring. The leaves are oval-shaped with jagged edges along the tops, and the dark grey to reddish brown branches are smooth in texture. Saskatoon berries range in colour from light purple to almost black.

Where it grows
Saskatoon berry bushes are found in rocky, grassy clearings, thickets, and open hillsides.

When to harvest
Berries are ready for picking in July. Saskatoons continue to ripen after they are picked. Fully mature berries are sweeter and have a fuller fruit flavor, but are softer and more easily damaged.

Uses

  • Saskatoons are consumed fresh, or preserved by freezing or drying
  • The berries are an excellent source of fibre, protein and antioxidants

Try this recipe for Saskatoon Pie.

Note
Saskatoon berry pits contain a poisonous cyanide-like substance, just like apple seeds. The toxin may be destroyed by cooking or drying the berries

6. Makominan (Bearberry)

  • Makominan is a source of food for bears in Pimachiowin Aki.

What it Looks Like
Bearberry shrubs consist of smooth, oval-shaped leaves, pinkish-white bell-shaped flowers and dull red berries. The shrub typically grows 1/2 foot tall and slowly spreads horizontally to form mats. The thick, leathery leaves are rolled under at the edges. They are yellow green in spring, dark green in summer, and reddish-purple in fall.

Where it Grows
Bearberries grow by the river, in dry open woods and in gravelly or sandy soils. The low-growing shrub is tolerant of cold weather.

When to Harvest
Blooms can appear any time from April to July, depending on where you live. Bright red fruit is formed by the end of the summer and typically remains on the bush throughout winter.

Uses

  • Bearberry is an appropriate name as these mealy edible fruits are a favourite of bears
  • Birds, deer and small mammals also eat the berries
  • Dry the berries to store them
  • Grind dried berries and cook them into a porridge
  • Use dried leaves for tea to help with kidney and bladder infections
  • Tan hides with the tannin in bearberry leaves
  • Add dried leaves to tobacco or use as a substitute

Note

  • Eating too many bearberries may cause nausea or constipation
  • Eating bearberries for a prolonged time can cause stomach and liver problems. Children and pregnant or breast-feeding women should avoid the berries

7. Gaa-minomaagobagak (Wild Mint)

Find gaa-minomaagobagak along shorelines of lakes and rivers in Pimachiowin Aki.

What it Looks Like
Look for bright, serrated leaves and tiny purple, pink or white flowers. Typically this plant grows 1-2 feet tall.

Where it Grows
Wild mint can be found in moist areas such as along shorelines of rivers or lakes. You will smell it before you see it!

When to Harvest
You can pick mint anytime during summer.

Uses

  • Mint is an important medicine and food plant
  • All parts of the plant (flowers, leaves, and stem) may be used, although usually the root is not used
  • The plant is edible raw
  • Make a simple beverage by pouring hot water over the plant
  • Make an insect repellent by sprinkling powdered leaves on berries and drying meat

Medicine Plants

Many plants have medicinal properties. Some medicines are crushed up while others are boiled into a tea. Medicines may be harmful if not prepared properly. Information provided here is only intended to give an idea of the importance of these plants to Anishinaabeg. This is not a guide to plant use. Readers are cautioned to treat medicine plants with respect, and consult Elders and others knowledgeable about plants within Pimachiowin Aki to learn more before considering using any part of a plant for any reason.

The bush is our drugstore, and we are grateful for all the plants that give up their lives to keep us alive and help cure sickness. We need to honour those plants and to make sure they are looked after.

Elders Abel Bruce and Albert Bittern

8. Wiikenzh (Sweet flag)

  • Wiikenzh is an important medicine in Pimachiowin Aki.

What it Looks Like
Sweet flag has thin, grass-like, greenish-yellow leaves that tend to grow in pairs. At first glance, a colony of sweet flag resembles bull-rushes but upon closer look, you’ll notice that the spike rising from the sweet flag leaves is covered in tiny yellow flowers (unlike the brown spike of a cattail).

Where it Grows
Sweet flag grows in wet, marshy areas.

When to Harvest
This plant is harvested in late summer or early fall.

Uses

  • Sweet flag is very fragrant and when burned, the smoke is used in smudging to purify an area and remove negative energy or thoughts
  • The dried root of sweet flag is used to treat high cholesterol and diabetes

My dad would harvest plants when we were on the trapline. There was a preparation process, and when somebody got sick, there would be medicine ready to use. He made an offering and placed the plant close to the fire and dried it.

Joe Owen, Pauingassi First Nation

9. Aamoo-waabigwan (Fireweed)

  • Aamoo-waabigwan is used as medicine and tea in Pimachiowin Aki.

What it Looks Like
Fireweed is easily identified by its bright pink or purple flowers throughout summer. The plant grows in a spike shape with clumps of four-petalled flowers at the tips of the stems. Fireweed fluff appears in fall when the plant releases hundreds of cottony seeds. The seeds have tufts of silky hairs, so they are easily spread by wind.  

Where it Grows
Fireweed is a medicine plant that grows in abundance following a forest fire. It grows where soil is relatively dry.

When to Harvest
Fireweed roots can be harvested year-round while its leaves are typically picked in summer.

Uses

  • Fireweed has anti-inflammatory properties that help to reduce redness associated with skin irritations
  • The leaves are used to make a tea
  • The seeds are used as a fire-starter
  • Years ago, fireweed was used as a tobacco substitute and also cooked and eaten like a vegetable

The pure medicine on the land is similar to medicine in the pharmacy. I learned that from my grandparents.

Melba Green, Bloodvein River First Nation

Important Plant for the Ecosystem

10. Meskwaanagak (Joe Pye Weed)

Meskwaanagak provides shelter and protection for songbirds in Pimachiowin Aki.

What it Looks Like
Joe pye weed is a late-blooming plant that can grow up to seven feet tall. In midsummer you will recognize it by its tiny mauve flowers, which bloom in large clusters atop the stems.

Where it Grows
Joe pye weed grows naturally at the edges of woodlands and wet meadows.

Blooming Season
Look for flowers in August.

Uses

  • These flowers have a sweet vanilla scent that attracts butterflies and other pollinators
  • Hummingbirds and other birds are also attracted to this plant
  • Due to its height, joe pye weed provides shelter and protection for songbirds

Watch Five Gifts from the Creator to learn more about plants and their uses in Pimachiowin Aki.

Photos: Hidehiro Otake, Jane Driedger, wild raspberry photo was was originally posted to Flickr by mwri at https://www.flickr.com/photos/75897997@N00/194675157

The Lunar Calendar, Explained

Full Moon

For millennia, Indigenous Peoples have used the moon to plan for life on the land. For example, Anishinaabeg in Pimachiowin Aki track the movement of the moon to determine when to plant wild rice, hunt animals, and harvest medicines. The schedule, mapped out on a turtle’s shell, is known as the lunar calendar.

The stars are used for directions. The moon tells you what month you’re in. The sun is used to tell time.

Melba Green, Pimachiowin Aki Guardian, Bloodvein River First Nation

Why don’t the solar calendar and lunar calendar match up?

The solar calendar is based on the sun’s movement. The lunar calendar is based on the movement of the moon. We ask Pimachiowin Aki Guardian Melba Green of Bloodvein River First Nation to explain. “The lunar calendar makes sense to people who are one with the land,” says Melba. “The moon goes around the earth in about 28 days. So in one year, the moon goes around 13 times. This gives us 13 lunar months with 28 days each.”

Why is the lunar calendar on the turtle’s shell?

The turtle shell is a visual match for the days and moons in a lunar year. If you look at a turtle’s shell, you will see an outer ring of small scales. These represent the 28 days in a lunar month. You will also see larger scales inside the centre of the shell. These large scales represent the 13 moons that occur each lunar year.

Explore the Pimachiowin Aki interactive lunar calendar.

Download the lunar calendar here:Download

The lunar calendar has 364 days. The solar calendar has 365 days.

What are the moon names for each month?

Each moon has a name that reflects a natural event that happens on the land during that month. The name of each moon differs from First Nation to First Nation. “It’s because we have different dialects or we named the moons after different things,” says Melba. For example, Anishinaabeg say Binak wiiwik giizis in Bloodvein River First Nation but Little Grand Rapids First Nation calls it Binaakwe giizis.

Melba’s Memories and Stories

We asked Melba to tell us more about the lunar calendar and share some memories and stories of life on the land.

1. Do you or your family members use the lunar calendar?

I use both. My grandmother followed the lunar calendar. It was knowledge that was passed down to her when she was a little girl. She never liked [12-month] calendars in the house. She’d rip them off the wall. ‘We don’t need that,’ she used to say.

2. What happens on the land during some of the moons?

Budding moon: Everything is all new and growing with new beginnings. We go walking around out on the land to show the young ones which plants are budding. Leaves for pussy willows begin to bud. Everything comes out of its shell. We start picking medicines in the forest and firewood. Birchbark wood is picked for beading and woodworking. We also begin commercial fishing and give fish that we harvest to Elders in our community.

Show respect to the forest and it will respect you. Before picking medicines or any plants, put tobacco down and say a prayer, and then you can begin walking in that area.

Melba Green, Pimachiowin Aki Guardian, Bloodvein River First Nation

Blueberry moon: This is when berries finish budding and it’s berry-picking time. You can harvest blue berries to make jam, or my granny used them for medicine. If we didn’t like the taste of the medicine, she would give us the sweet taste first followed by the bitter-tasting medicine.

Falling leaves moon: When I was a child, we would leave for the trapline during the falling leaves moon. We would go with my grandparents, great grandparents and cousins.

When we first would arrive at the trapline, we would have to be quiet so the spirit beings could get used to us being there. After a few days, we were allowed to play. We were there for fall, winter and spring. My mom would be really busy, and my dad would be out hunting or trapping. The school would give us homework to do at the trapline.

Freezing moon: Men hunt geese and small birds during this moon. They also start moose harvesting. When hunters go out and kill one or two moose, they cut them up and take the hide, too. They give meat to Elders or women with children. When they trap beavers, they give the meat to Elders because Elders like beaver tails. It is like medicine to them. They eat every part of the body. Anything that is left over, like bones, are returned to the bush. It’s like putting things back where they came from.

Want to learn more about activities on the land? Download the Pimachiowin Aki Seasonal Calendar.

Feature photo (full moon), budding moon and Falling leaves moon: Hidehiro Otake

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

What Birds in Pimachiowin Aki Can Tell Us

Pimachiowin Aki is the largest protected area in the North American boreal shield. It is home to millions of trees, pristine waters, and over a thousand plant and animal species—making it a paradise for songbirds, shorebirds and waterfowl.

The Natural Resources Institute (NRI) at the University of Manitoba and Pimachiowin Aki Guardians are working together to observe birds and discover what they can tell us about the health of the land.

During our first virtual meeting in 2020, these people shared their thoughts:

  • Melba Green, Guardian, Bloodvein River First Nation  
  • Dennis Keeper, Guardian, Little Grand Rapids First Nation
  • Dr. Nicola Koper, Professor, NRI
  • Chris De Ruyck, PhD Student, NRI
  • Alison Haugh, Executive Director, Pimachiowin Aki
(from left) Chris De Ruyck, Melba Green, Dennis Keeper, Dr. Nicola Koper

What do you hope to learn from this project?

Melba: My hope is for us to understand birds’ ways of living and the messages that they bring about weather and climate. If we see birds dying there is a problem.

Nicola: I am particularly interested in how lands managed by First Nation communities contribute to the conservation of birds. How are the birds we find in Pimachiowin Aki different or similar to birds outside the World Heritage site?

Chris: Bird species you find on the land can also tell you things about the land. Our goal is to examine how birds in Pimachiowin Aki are protected in comparison to places where the land has been altered. If species are present in Pimachiowin Aki but missing in other areas, it might point to a specific problem.

Nicola: I think that western science has a lot to learn from the stewardship of Pimachiowin Aki First Nations. By comparing birds in Pimachiowin Aki with how well birds are doing outside of Pimachiowin Aki, we hope the project will help make western-contemporary society better stewards of the land.  

What do you mean by conserving birds?

Nicola: Birds can be harvested and populations can still be conserved at the same time. When I talk about conserving birds, I mean trying to protect ecosystems to protect birds that live there. We want to make sure bird populations are high across large areas, including Pimachiowin Aki and other regions, and are not declining.

What is the state of birds today?

Nicola: In most parts of North America, many, many species have declined over the last four to five decades. We don’t know a lot about birds in Pimachiowin Aki yet, but we think that Pimachiowin Aki may be a refuge where bird populations can be successful because the habitat is being protected. There’s a lot of habitat and food, and less noise and disturbance. The land is kept well, and people living on the land have a good relationship with it.

Gulls (Photo: Hidehiro Otake)

What can we learn from this project?

Melba: One of the rules of being Anishinaabe is to respect every living thing on Mother Earth. That’s why we wanted to create the Bloodvein River First Nation land use plan—it says all living species and their habitats will be protected.

Nicola: I like the idea of documenting the outcome of that respectful interaction with the land. Our hope is that we’ll be able to see how populations are changing over time, compare this to other areas, and show how important it is that birds have the habitat that Pimachiowin Aki is providing.  

Why did Pimachiowin Aki choose to collaborate with NRI?

Alison: The project helps Pimachiowin Aki meet the monitoring and reporting requirements of being on the World Heritage List.  We must show that we are taking active measures to protect the site’s natural and cultural values. This is just one of the many community initiatives that help keep the land.

Melba: This is a very interesting project and it is another way of being a Guardian. Observing birds is another way for me to learn. I can learn from [NRI]. Birds are fascinating. It’s teaching me something else rather than just the four-legged animals.

Why did NRI choose to collaborate with Pimachiowin Aki Guardians?

Nicola: We know different things—Guardians have knowledge of the area and how birds are using the land while NRI can provide information on how to identify birds and the locations they are likely to be found in. We’re bringing together our knowledge with the knowledge of the community. It wouldn’t work if it were just western scientists coming in.

Why study birds to learn about climate change?  

Chris: We focus on birds because there are over 200 bird species in the boreal. We can gather information on many species at the same time, which makes it an efficient way to obtain information about ecosystems.  

In addition, we know a lot about birds. Indigenous communities like Pimachiowin Aki have been passing down traditional knowledge about birds for generations. Plus, birds have been studied a lot by western science. This gives us a strong starting point—we know how to identify birds and we know how they typically behave. If their behaviour changes, we can link it to how healthy the boreal ecosystem is.

What kinds of things will Pimachiowin Aki Guardians be watching for?

Nicola: If you see multiple species arriving earlier than normal, that is one indicator that could help us understand if there are changes over time. Also, looking for new species or species that are more abundant than in other years.

Dennis: We’ve started to see new ducks that are black and look like the bufflehead. They’re all black except for a white mark on their bills.

Nicola: Possibly American coots—this is an example of a species that would be interesting to monitor because the community is noticing it and you haven’t expected to see it before.

Chris: New species showing up, and also species that are conspicuous by absence. Ones that disappear are equally important. Even seeing birds that are switching a food source and eating new things could be indicative of climate change.

Nicola: Fire can also change where species are found.

Melba: After a fire, you don’t see wildlife until the land restores itself. The birds will fly by and look around but they won’t go near a place when it’s burned. Once there is grass then you see them come back.

Nicola: Eventually, we want to go to Pimachiowin Aki, meet in person, explore the landscape together and decide what bird species to monitor. Initially, we’ll try to monitor all the species we can, but we will probably end up focusing on 20-40 species that are abundant, and that people see regularly.

Black-backed Woodpecker (Photo: Christian Artuso)

Chris: We can also choose species that use different habitats and live in Pimachiowin Aki during different seasons, like summer and winter. Also, species that other animals in the boreal forest depend on, like woodpeckers, which have an effect on the forest. They help control western pine beetles by eating them, and they create cavities in trees, creating homes for insects, flying squirrels, owls and other birds. Even mice have been found in cavities created by woodpeckers.

Melba: There are lots of red-headed woodpeckers in Bloodvein. I have a book here on North American birds, which I take with me when I’m on the land. There are lots of birds! An Elder said that birds are coming back that haven’t been seen in a long time.

Nicola: I love hearing these stories and I hope to have more of these conversations with you.  

Dennis: We have golden eagles. They have a nest here that they go back to every year. They look bigger than the bald eagle. On my trapline, where I hunt ducks, there are seven different pairs there. When I first started hunting, there were no eagles there. They anticipate us going there to hunt and they go there to clean up.

We are also seeing some kind of doves.

Is it bad to see exotic bird species in Pimachiowin Aki?

Nicola: It’s not a bad thing if exotic species are not highly abundant, but if they are abundant there’s always a risk that new species will push out native species. In places where there are a lot of house sparrows, there are often fewer chickadees and nuthatches.

Chickadee (Photo: Melba Green)

How does this relate to climate change?

Nicola: Some birds probably thrive in Pimachiowin Aki because they are tough and able to tolerate cold winters. As weather conditions become milder, new species are also able to live in northern areas like Pimachiowin Aki. There is probably room in Pimachiowin Aki for more birds, but as new birds move in they might push the native birds out, away from a great food source. Populations are declining everywhere, so if birds get pushed out and end up losing refuges like Pimachiowin Aki, they will have even more problems.

What is the Land that Gives Life telling you through birds?

Climate Watch asks you to share your observations and stories about birds, plants, animals, natural events or changes in the landscape. Help Audubon scientists protect birds and the places they need—share what you see and hear:

https://bit.ly/2JYHwBa

Feature Photo: Pine Grosbeak (Christian Artuso)

How Bird Populations are Changing in Pimachiowin Aki

Dr. Nicola Koper, Natural Resources Institute

Selections from telephone interviews and conversations between Pimachiowin Aki Guardians Melba Green (Bloodvein River First Nation) and Dennis Keeper (Little Grand Rapids First Nation), and Dr. Nicola Koper, Professor, and PhD Student Chris De Ruyck of the Natural Resources Institute (NRI).  

What birds are you seeing in Bloodvein River and Little Grand Rapids?

Melba: We see a lot of blue jays here in Bloodvein. A lot of people are feeding birds and blue jays come around.

Blue Jay (Photo: Melba Green)

Dennis: We rarely see blue jays. Or ptarmigan. But in the last couple of years, the ptarmigan are coming in huge flocks—200 or more! It used to be 10-20 in a group. We have had them covering this whole area. People are asking if you could eat them. People harvested them and saw that they were carrying some kind of bugs.

Nicola: That is really cool. We’ve had records of a few flocks near Winnipeg. They are not supposed to be here, so far out of their range. If we have species moving out of their natural range, they might be exposed to parasites that they are not tolerant of. If you have a species that evolved in the north, they might not be resistant to parasites in the south. It might be possible that ptarmigan are having problems in Pimachiowin Aki because it’s an area where they are not supposed to be. We could work with a parasitologist on those kinds of things—study where birds are and what health they are experiencing.

Dennis: Last year, the geese went back really early, around the last week of August. It’s usually the middle of September when you start to see the real migration. I don’t think they even nest around here anymore. I found a few eggs. And I didn’t see any snow geese pass by this way this year.

Canada Geese (Photo: Hidehiro Otake)

Nicola: I hope we can learn more about that through the type of monitoring we are talking about here. I’m interested in the common nighthawk and Canada warbler because they are species at risk. I’m also interested in exotic species like the house sparrow and European starling, which are starting to move further north because of climate change. It would be interesting to know if they have higher or lower populations in Pimachiowin Aki than in areas that are more influenced by western society.

Common Nighthawk (Photo: Christian Artuso)

Dennis: I’m concerned about the Canada jay. They store their food in black spruce. With the warming, their food goes bad and they abandon their nests. We used to see them everywhere. In the last four years, I have only seen one. It was by itself. Usually, we see them in groups.

Whiskey Jack/Canada Jay (Photo: Christian Artuso)

Nicola: I also think that I have not seen as many [Canada jays] in the last couple of years. This is one of the species that we would be able to monitor. By being on the land, there is so much opportunity for you to make these observations.

Dennis: I’ve also been trying to find out about this one type of bird I’ve been observing for years. It’s dark in colour but when I get closer it’s greenish in colour and has a yellow banana nose. It’s nesting in buildings like the water treatment plant.

Nicola: Maybe the European starling. Look for little specks on them. They are black with iridescent green and purple.

Dennis: Short tail?

Nicola: Yes! The observation you made is really interesting because the European starling is a species that is very closely tied with humans. The fact that you might have them nesting there in buildings, tied with human structures, could mean that it’s what you’re seeing.

European Starling (Photo: Adobe Stock)

Chris: European starlings are not native to North America but I think they helped us out with the canker worms [last summer]. Birds love those outbreaks. Even if adults don’t eat the worms, they feed them to their young.

Nicola: Most species, even if they eat seeds, don’t feed seeds to their young. They feed them insects because insects have more protein than any plant matter would. That’s one of the reasons we don’t want to lose birds—because they perform roles that are good for wildlife and people.

Dennis: This year, I saw an eagle in January. It was a warm day. We usually see spring birds in March—known as the eagle moon month because eagles return to Pimachiowin Aki in March. They come before the geese. They wait for them to bunch up, then they attack them at a certain time of the day.

Bald Eagles (Photo: Lorne Coulson)

Chris: It will be really interesting to hear how birds this year are different from next year. 

Melba: I can’t wait! I’ll take my camera with me out on the land, and take lots of pictures.

Chris: It can be hard to get a good picture. When you get your camera on them, there’s an idea that the birds might think it’s a large eyeball staring at them, like an owl or something, and they might not like it very much.

Melba: I know birds don’t like you bothering them. You have to stand around for quite a while until they come back.

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Junco in Pimachiowin Aki
Junco (Photo: Melba Green)

Then and Now with Joe Owen

Joe Owen, Pimachiowin Aki Board member and knowledge keeper from Pauingassi First Nation

The knowledge and skills that Anishinabeeg have used for thousands of years is passed down through generations. It’s a part of who we are.

“People have the teachings to survive on the land,” says Joe Owen, Pimachiowin Aki board member and knowledge keeper from Pauingassi First Nation.

While people still use the land and waters of Pimachiowin Aki as they have for millennia, modernity has brought changes over the years. Joe recently shared his thoughts about his community and the ways Anishinaabe culture thrives today.

Gathering medicines at Pauingassi First Nation (Photo: Colin Owens)

Memories of harvesting plants

“My dad would harvest plants when we were on the trapline. There was a preparation process, and when somebody got sick, there would be medicine ready to use.”

Some medicines were crushed up while others were boiled into a tea or chewed as is. Joe recalls a childhood memory when the pain from a toothache was quickly resolved by chewing on a small plant given to him by his father. “The pain never came back after I took the medicine that my dad gave me,” he says.

“He made an offering and placed the plant close to the fire and dried it. Then he crushed it and gave it to me and told me to put it where it hurts. The pain went away in under 20 minutes.”

Anishinaabeg continue to harvest medicines in Pimachiowin Aki. “People are still using traditional medicines from the land today,” says Joe.

Traditional medicine boiled into a tea (Photo: Hidehiro Otake)

Boreal forest plants are harvested for common uses, such as food, shelter, and medicine. Sage, cedar, weekay, sweet grass, muskeg roots, birchbark and many others can help heal a cut, take away pain or remove negative energy. Medicines are to be respected, so offerings are made in gratitude.

Dog sledding with canoe on ice (Photo: American Philosophical Society, Hallowell Collection)

Memories of travel

Means of travel is a big change that Joe has witnessed since he was a small boy. In the past, people traveled mainly by foot, dog sled and canoe. Today, Anishinaabeg travel across Pimachiowin Aki by plane, motorboat, car and snowmobile. Our means of travel has changed but we use the same routes traveled by our ancestors for thousands of years. Through generations, we have maintained these ancient travel routes on land and water to trap, hunt, fish and gather.

Joe notes that portages along many rivers in Ontario and Manitoba are still in use. “People knew where to make the route, and that’s what we still use.”

Pauingassi community members, June 1955 (Photo: American Philosophical Society, Hallowell Collection)

Visiting in Little Grand Rapids

Little Grand Rapids First Nation and Pauingassi shared a single reserve until 1989 when a new reserve was created at Pauingassi. “For a long time, we traveled back and forth to Little Grand Rapids,” recalls Joe. My dad had an older sister in Little Grand, and we visited and would stay a couple days and come back.”

They also traveled back and forth to the store until Pauingassi eventually got its own. “We still network and communicate with Little Grand Rapids,’” Joe explains.

Memories of trapping

When Joe was a child, trapping was one of the only means of survival. People sold dried pelts to the Hudson Bay Company to make money.

Joe recalled that families would be gone for months at a time on their traplines. “At that time, there were families with a head person and helpers, and that’s the way it was for a long time. My dad had partners, and one partner would bring his family, too.”

Families had traplines that could be 10 to 50 miles away from the community. “Our trapline was 30 miles away from [Pauingassi First Nation],” says Joe. Depending on the season, they would walk or travel by canoe.

“They traveled before freeze-up and would return in the springtime. Then, they would go back in the fall and come back to spend Christmas in the community. They would go out in January until later March, and they would go out again and come back in May.”

While many people trap for food and income in Pimachiowin Aki today, they now have more options, says Joe.

“Today it’s much different because we have resources. We have jobs and programs, but [people] still go out hunting, trapping and fishing.” They don’t go out for as long as they used to, he adds.

Today, motorized travel makes seasonal trips quicker. “Some people take a plane. They have a canoe at the trapline to use when they get there,” Joe says.

The animals harvested are varied, as they have been for millennia, and include beaver, muskrat, fisher, otter, mink, weasel, squirrel, lynx, and fox.

His father’s stories

Joe fondly recalls the stories his father would share with him when they were out on the trapline. 

“There were lots of stories that my dad would tell us. Stories that were passed down from his dad. Legends that were passed down from generations. Some stories would have a name like Nanabush and Whiskey Jack. They really sounded true and made sense the way they were told.”

Fluctuating wildlife populations

Over the years, Joe has witnessed population changes in a variety of wildlife species in Pauingassi First Nation.

“Before 1980, we never had marten or sable,” he says. “Then all of a sudden, they appeared in our area. In 1985, the population was so huge. Today there are few. The lynx, too,” he adds. “One winter there would be some, but other times there would be few. It’s a pattern for species.”

Lynx in Pimachiowin Aki (Photo: Hidehiro Otake)

Joe recalled Elders’ stories about wildlife suddenly appearing or disappearing in the area.

“Elders said there were no moose in the community, and then one day, a hunter saw this animal and killed it, and soon enough people said it’s a moose. My dad told me that we didn’t have deer because of a big blizzard that moved the deer out. Deer are not common anymore.”

Joe attributes changes in wildlife populations and behaviour to climate change and forest fire.

“Eagles never came close to the community. Today, they come. They will land on the hydro pole and sit there. And also, the bear comes to the community, and the wolves. To me, they’re looking for food, and they continue to come around. They never did that years ago. The pelicans didn’t come to our area. I’m beginning to see them now.”

Keeping the land

One thing that modern times has not changed in Pimachiowin Aki is the ancient tradition of Ji-ganawendamang Gidakiiminaan (Keeping the land). Anishinaabeg continue to honour the Creator’s gifts and protect the healthy and culturally vibrant Land that Gives Life as our ancestors have for millennia.

Feature Photo: Working with a beaver trap (American Philosophical Society, Hallowell Collection)