Pimachiowin Aki

World Heritage Site

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5 Years, 5 Moments to Celebrate

Pimachiowin Aki was inscribed on the World Heritage List on July 1, 2018 during the 42nd session of the World Heritage Committee in Manama, Bahrain. 

It has been an exciting five years since Pimachiowin Aki became Canada’s first mixed UNESCO World Heritage site. With so many incredible moments to choose from, it was difficult to decide which ones to celebrate with you today. We are humbled and proud to share these highlights:

1. Guardians Network is established

When Pimachiowin Aki launched its Guardians Network in 2018, we had no idea how quickly the program and Guardians’ capacity would grow. In addition to monitoring the lands and waters of Pimachiowin Aki, Guardians have documented and shared customary laws, recorded place names, collaborated with researchers, operated drones, spoken at conferences, conducted bird surveys and recorded bird songs, harvested food for Elders, taken youth on land-based learning trips, and more. We thank you for your care of people and places, for connecting with the land and each other, and for sharing your knowledge and skills. You have strengthened our communities and are a gift to us all.

Pimachiowin Aki Corporation was one of 28 successful applicants in Canada for the early round of funding from the Environment and Climate Change Canada Indigenous Guardians Pilot Program in 2018. The program has since secured annual funding and established the Pimachiowin Aki Guardians Fund to carry it into the future.

2. The World Visits pimaki.ca 

World Heritage status creates a tremendous opportunity to enhance understanding of Pimachiowin Aki’s cultural and natural values and share these values with the world. Since the launch of our newly designed and reprogrammed website, Pimachiowin Aki has been sharing information about The Land that Gives Life with people from around the globe. The new website has received many positive reviews, including praise for the amount and quality of information and how easy it is for people to find what they’re looking for.


The website even caught the eye of Dr. Gemma Faith, who, at the time, was a PhD researcher at Ulster University in Northern Ireland. Gemma made Pimachiowin Aki the focus of her research, which won an Outstanding PhD Thesis award. Gemma’s thesis explored how pimaki.ca communicates the unique bond that Anishinaabeg have with the land to people around the world.

3. The Pimachiowin Aki Endowment Fund Hit $5 Million

For the first time since it was established in 2010, the fund reached its highest-ever value of $5 million last year. Thank you to our generous donors who have helped us reach this milestone. Your donations help grow the fund, which is held at The Winnipeg Foundation. Annual revenue from the fund helps Pimachiowin Aki operate the Guardians Network, create and support cultural heritage education and Indigenous knowledge programs, provide training and capacity-building, and lead and support research to ensure that the world understands and respects this special place and all who live here.

Pimachiowin Aki is a small not-for-profit charitable organization with big ideas, and a mission to safeguard Pimachiowin Aki for the well-being of Anishinaabeg and the world, forever.

4. We Built a Digital Library

Along the journey to becoming a UNESCO World Heritage site, we acquired over 12 thousand photos of the people and places of Pimachiowin Aki. For over two decades, people involved in the project have been documenting their experiences and sharing photos – from large community gatherings to wildlife sightings to touring UNESCO representatives on evaluation missions across the waters of Pimachiowin Aki. Many of the photos you see in our communications date back to this time. 

Today, these photos, along with a vast amount of information and data collected for First Nations’ land use planning and the World Heritage site nomination, are neatly accredited and organized into folders in the Pimachiowin Aki digital library. The library continually grows as Guardians, community members, professional photographers, researchers and visitors share photos and information with us. 

The Pimachiowin Aki library is an important achievement as it provides a fuller picture of the World Heritage site and offers layers and layers of information. Each time Pimachiowin Aki creates a map, such as place names maps, more detail and meaning is added from our library.

The extensive library also provides local teachers with valuable information as they incorporate the cultural, natural and educational values of Pimachiowin Aki into their curricula. 

5. We Published Bilingual Anishinaabemowin/English Books

In partnership with Manitoba Museum, we contributed research and expertise developed during First Nations’ land use planning and the World Heritage site bid to create resources for schools in the Pimachiowin Aki communities. 

The project is coming to completion, and five books will soon be delivered to all schools in Pimachiowin Aki, and potentially to every school in Manitoba. The books will be also available for purchase at Manitoba Museum. The books are:

  • Omazinaakizonan Mishibaawitigong | Photos From Little Grand Rapids
  • Gikino’amaagedaa Anishinaabemowin | Let’s Teach the Ojibwe Language
  • Onji’aawasowinan | “do’s and don’ts“ Traditional Anishinaabe Teachings (colouring book)
  • Azauuwiziibing Gaa-nitaawigigin | Poplar River Anishinaabe Plant Guide
  • Obaawingaashiing Aabijichiganan | Pauingassi Collection

Thank you to our two special donors whose generosity helped to finish this project. 

This is what the children should be taught. That they should never forget their Anishinaabe language, the way the language was spoken long ago.

OMISHOOSH (ELDER CHARLIE GEORGE OWEN), PAUINGASSI FIRST NATION 

A Wiindigoo Story With a Meaningful Lesson

Thank you to Clinton Keeper (storyteller) and Emily Thomson (transcriber)

Clinton Keeper shares this story told to him by his grandmother, Maggie Duck (Nenawan), who was told this story by her father, John Duck (Mahkoocens)

Maggie Duck (Nenawan)
Photo: American Philosophical Society (Hallowell Collection)
This image has an empty alt attribute; its file name is A182-crop-1024x1018.jpg
John Duck (Mahkoocens)
Photo: American Philosophical Society (Hallowell Collection)

It was a long time ago. There was a village. In that village, there was an orphan boy who had lost his parents and siblings, and all he had was his grandmother. Back in that day, you’d say they were one the poorest in the village. They lived on the outskirts of the village. They called that boy Waakeygan.

The kids would ask that boy if he wanted to play – he had no friends – but they just did that so they could pick on him. They would invite him to go play with them along the fire, but they would heat up these willow sticks, poke his legs, and hurt him. He was lonely and had nobody else to play with.

Later on, a Council of Elders and Medicine Men and Chief heard something was coming for them: it was Wiindigoo.

They heard through a ceremony that the Wiindigoo was going from village to village eating people. Wiindigoo is a spirit, a cannibal.

So those old people got together in the Chief’s lodge and wigwam, passing their pipe around… who’s going to challenge the Wiindigoo that’s coming? Every Shaman that sat around the fire didn’t have the gift to challenge the spirit, this being that was coming towards them. Finally, one of the old men said, “Somebody must know something. Somebody must have a gift. There has to be. We cannot just perish like that.”

As they were smoking there, one of the Elders spoke. “There’s a boy in this village, who is without parents and lives alone with his grandmother. Seek him out.”

So in the meantime, Waakeygan was with his grandmother in their wigwam and that old lady was working on tending to his wounds where those kids put those willow sticks on his legs. She was cleaning his wounds, and as that boy was sitting there, he told his grandma, “Hurry up. Wrap up my legs; they’re coming for me.”

He just knew something.

The old lady put medicine on his leg, wrapped it, and sure enough – the young braves opened the wigwam door and then they said, “You’re wanted. The Council of Elders wants to meet you, and the Chief.”

And he said, “I know.” The boy went with them; told his grandmother not to be scared.

So he went to go see them. And then, as soon as he walked in, before anyone could say anything, the young boy spoke. He says, “Move the village. You go down west. You will come across a lake and you’ll stay there. No matter what you hear, do not come to the east. Tell everybody I will come.”

Photo: Hidehiro Otkae

So that morning, they dismantled the whole camp and they all moved west. The boy took off in the opposite direction, to the east, to meet this spirit or entity. When he got there, he got to a big lake and he went to the centre of that lake and he stood right there, and he could feel the cold, cold breeze coming. It was bone-chilling cold there. And then when he looked across, he could see trees swaying in the distance – something big is in that forest.

He could see snow falling off the trees. Then all of a sudden, he sees something coming out of the bush and onto the lake. It was massive; it was as tall as those trees. So that boy, he stood there. He stood his ground on the ice facing that thing that’s coming.

And then that thing, Wiindigoo, yelled. He looked up at the sky, and he yelled a loud cry. Wiindigoo just got big.

Photo: Hidehiro Otkae

That boy yelled out a big war cry, and the little boy just got big; even bigger than Wiindigoo.

Then Wiindigoo did the same thing again; he just got bigger and bigger. Then the boy did the same. He got bigger and bigger. They did this a few times until they were really, really big.

And then, they started fighting. All of a sudden, that boy grabbed Wiindigoo and threw him on the ice. Have you ever heard a rock being dropped on a fresh lake and dooo (reverb sound). That sound. You just hear that. Where that village was, where they were camping, where they moved, they could just hear the sound of the ice and they could hear that sound, like thunder.

They were saying, “Oh, my, they’re fighting already.” They could feel the ground vibrating off and on. They see light sparks in the east. Then all of a sudden, it went quiet.

So those old people, those Council of Elders were sitting around a fire in the Chief’s wigwam. They were smoking their pipe and then all of a sudden, they heard a big thump right outside the wigwam.

Photo: Hidehiro Otake

They opened the door and there was a big giant toe outside. That boy was standing right there beside that big giant toe. That was Wiindigoo’s toe.

He had natural gifts, that kid; spirits that watched over him. He become a great warrior for his people.

This is the story that was told to me by Maggie Duck. This is the way I tell it, how it was told to me. It is important to keep the story in its original form.

The lesson of the story

What I learned from there is to respect people no matter who they are, no matter how small they are. You know? We don’t know what watches over people. That’s why it’s always important to respect people when you meet them because you don’t know what carries them or what watches over them. It’s not the person that you offend. That person may forgive you but the one that’s watching over that person may not forgive you. That’s why it’s important that we always talk polite to people. Even when we travel, we always travel with tobacco and offerings out of respect.

Feature Photo: Hidehiro Otake

How to Prepare Meat for Smoking

By Naomi Moar, Little Grand Rapids First Nation

Preparing meat for smoking takes days. After the quarters are prepared and cut up, and undesired pieces are cut off, the meat has lost approximately 1/4 of its weight. All the sinew and fat are cut away.

Cutting the Meat

Each chuck is cut down the middle and then along the ‘bottom’ to create a 1/8 inch thick slice. As you cut along the bottom, you are unfolding the meat to prepare a long piece for smoking.

Depending on how many sticks you have made for the smoke shack (I usually make five), you can smoke a whole hind quarter in about six hours depending on the thickness of your cut.

Naomi Moar, Little Grand Rapids First Nation

The smoke shack

This is where you will hang your meat. The smoke shack is made of red willow (after it turns white) for the frame and cooking rods.

The wood, fire and time

The wood to burn is poplar. The fire cannot be too high otherwise the meat will burn. Because we are removing the moisture from the meat, the session should take about six hours at a low burn.

Because of the cost of fire-retardant canvas, I have yet to procure one.

Everything I have learned, I learned from my grandmother.

Photos: Naomi Moar

Songmeter Project – First Results Are In

Thank you to contributors Councillor Eddie Hudson, Poplar River Lands Guardians Norway Rabliauskas and Brad Bushie, Dr. Jeff Wells, and Elisha Corsiga (writer)

Our Elders and their ancestors have cared for our Traditional Lands for over 6,000 years.

Protecting Pimachiowin Aki, which over 200 bird species rely on for survival, is an important example of how we care for the land,” says Poplar River First Nation Lands Councillor Eddie Hudson.

Since 2016, Poplar River Lands Guardian Norway Rabliauskas has been collaborating with scientists from Audubon’s Boreal Conservation program to better understand how songbird populations are changing in the face of climate change.  

The first results of the ‘Songmeter Project’ are in.

“Songmeters record bird sounds,” says Guardian Brad Bushie, Poplar River Lands Guardians Program. Using knowledge of the land, Poplar River Lands Guardians placed the recording units at four sites across the traditional territory, he explains.

The number of bird species recorded allows us to analyze population changes over time,” adds Dr. Jeff Wells, Vice President for Boreal Conservation at National Audubon Society.

Map of survey sites in Poplar River First Nation and its location within Pimachiowin Aki, courtesy Audubon

  • Guardians placed Songmeters in four survey sites in Poplar River First Nation throughout the spring of 2016
  • 71 bird species were detected
  • At least 18 of the species detected have more than 70% of their breeding range confined to the Boreal Forest biome, meaning their survival relies heavily on healthy landscapes like Pimachiowin Aki 
  • Two species were detected on more than half of all recordings: 
    • White-throated Sparrow 
    • Swainson’s Thrush  
  • Five species were detected on more than 30% of all recordings:
    • Blackburnian Warbler
    • Ovenbird 
    • Song Sparrow 
    • Bald Eagle
    • American Crow
Song Sparrow
Photo: Hidehiro Otake
Bald Eagle
Photo: Lorne Coulson
  • At least 20 species listed as special concern, threatened, or endangered by the Committee on the Status of Endangered Wildlife in Canada (COSEWIC) are believed to occur within Pimachiowin Aki. The Songmeter project captured recordings of three of the bird species listed by COSEWIC: 
    • Common Nighthawk
    • Eastern Whip-poor-will
    • Canada Warbler  
Common Nighthawk
Photo: Christian Artuso
Eastern Whip-poor-will
Photo: Christian Artuso
Canada Warbler
Photo: Christian Artuso
  • National Audubon Society’s recent study, Survival by Degrees, found that over two-thirds of North American birds are moderately or highly vulnerable to a global average temperature increase of 3°C by 2080. This includes many species detected at Poplar River First Nation, such as:  
    • Bay-breasted Warbler
    • Cape May Warbler
    • Canada Warbler
    • Blackburnian Warbler

How the collaboration began

“We first talked with the Guardians and community, and asked if they would be interested,” says Jeff.

Norway says the project is a good fit for his community. “One of our goals is to develop new research partnerships. Plus, the project builds on the monitoring work we have already been doing.”   

Indigenous Knowledge and Western Science come together

The Songmeter project relies heavily on Guardians, and the process of collaborating starts with listening and respect. 

Listening to Guardians’ advice is crucial in a project like this, where Indigenous Knowledge and Western Science combine to create strong, respectful conservation efforts, says Jeff. “Things always overlay with Indigenous knowledge.” 

Guardians serve as stewards and scientists and are central to a program that pairs data collection with Indigenous ecological knowledge to track changes across the site over time. 

Chad Wilsey, Vice President and Chief Scientist, National Audubon Society, in his blog about his work and experience in Poplar River First Nation

Guardians have a good understanding of the land and decide where to install Songmeters.

“Our Guardians’ hard work and understanding of the land have contributed to the project’s success,” says Councillor Eddie Hudson. “We are proud of the work they do.”

Guardian Norway Rabliauskas installs a Songmeter.

Songmeters last for a long time between battery changes. Recordings are saved onto SD cards for researchers to analyze.

The project continues

This past year, Guardians installed Songmeters in the same four locations as 2016. The 2017-2021 recordings have yet to be formally processed but since the start of the project, the number of species the team has identified has “greatly expanded,” Jeff says.  

Thousands of hours of song

Analyzing bird sounds can be a difficult and time-consuming task.

“What happens with this kind of work is that you can get thousands of hours of recordings, and you can imagine someone sitting down and listening… You can only get through so much,” says Jeff.

The relatively small team picked random samples, listening to four 10-minute recordings from each day collected in 2016.

187.3 hours of recordings were sampled between May 27 and July 1, 2016 

Birds of Poplar River Project – First Results

New technology to speed up the process

Recently, the team implemented BirdNET in their identification process. BirdNET is an artificial intelligence algorithm developed by the Cornell Lab of Ornithology. This bird identification machine can quickly go through recordings to identify specific bird species. 

The team will use BirdNet to help identify the recordings taken in Poplar River First Nation from 2017–2021. 

Looking forward

In the upcoming year, National Audubon Society and Poplar River First Nation Lands Guardians  Luke Mitchell, Brad Bushie and Youth Guardian Aiden Heindmarch will work together to expand the areas where Songmeters are placed. They plan to set up Songmeters in deeper and more remote areas of the forest.

“One place takes a couple of days to get to by boat,” Jeff says. “It’s exciting to see what we might find in these places.”

He hopes that over the years more First Nation communities can use Songmeters when developing their monitoring programs. He also hopes for more collaborative initiatives with communities in Pimachiowin Aki.

“If that’s what communities want to be a part of,” he says, “there are a lot of interesting things to discover.”

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.

A Little Paper Creates a Big Problem

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 with people around the world through social media and our website, sharing the unique bond that Anishinaabeg have with the land.  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:

Return of Anishinaabe Artefacts

The ceremonial objects in the Pauingassi collection were photographed in use in 1932 by American anthropologist A. Irving Hallowell. In 1970, they were gathered up by another anthropologist, Dr. Jack Steinbring of the University of Winnipeg, who placed them in the University’s Anthropology Lab and promised to keep them safe.

(The late) Omishoosh said that objects in the Pauingassi collection should not be asked to do their former work—they should be used for teaching.

When it was discovered that artefacts were missing from Pauingassi, my husband, (the late) Nelson Owen spoke with his grandfather (the late) Omishoosh on a number of occasions and felt there was a great need to protect and recover what had been taken. We contacted the newspaper that ran the article about the disappearance of the artefacts and they put us in touch with Dr. Jennifer Brown and Dr. Maureen Matthews. Then we began our quest to retrieve the artefacts and get them under community control.

Nelson consulted with the heads of all 25 families in Pauingassi and with their agreement, requested that the collection be repatriated to the community with our family as guardians, not owners. It took many years to complete the repatriation after our initial request in 1998. The collection is now cared for at Manitoba Museum and we are confident that the artefacts are in a safe place, although a number are still missing. On this journey of recovery, we have taken up the mantle of guardians so that our children and all children of Pauingassi will have a chance to learn from these storied objects and understand the role they played as Omishoosh wished.

The artefacts range in age from 50-200 years old. They are unique and unusual in design and reveal important ideas about Anishinaabe culture. If I were to show the collection to someone and point out the two pieces that speak to me, it would be Omishoosh’s embroidered apishtaagan (chest protector) and the wawezhi’on (dance cape) that belonged to Koowin.

Learn more in Obaawingaashing Gichi-Aabijitaawinan | Pauingassi Collection, a book about the Anishinaabe ceremonial artefacts and community collections. You can donate to Pimachiowin Aki World Heritage Fund to receive a copy. Visit the Shop page for details.

Dr. Matthews, Joshua, and I are planning to develop an exhibit with the existing artefacts as well as search for and bring home to the collection any pieces that were moved from Manitoba.

The most significant pieces I would say are the drums. They carry a great deal of knowledge and are highly respected for their role in the ceremonies of the people of Pauingassi First Nation. Fortunately, we have pictures of the owners, stories about their use, and the artefacts themselves, which is rare.

—Elaine and Joshua Owen, Guardians

Obaawingaashing Gichi-Aabijitaawinan | Pauingassi Collection

216 pages
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