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How to Prepare Meat for Smoking

March 21, 2023

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

March 21, 2023

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

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

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 Son*gmeter.

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

December 14, 2022

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

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.”

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

September 16, 2022

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

21 Artefacts, Explained

September 16, 2022

Pauingassi First Nation is proud of its collection of over 200 artefacts, which is cared for by Manitoba Museum in its Sacred Storage area and viewed only on rare and special occasions.

Dr. Maureen Mathews worked with Elders in the community to understand the history of the artefacts and their relationship to each other. As Curator of Cultural Anthropology at the museum, she works with community Guardians to ensure the artefacts’ safe-keeping.

In celebration of the 50^th Anniversary of the World Heritage Convention, we asked special permission to share photographs of 21 artefacts. Some artefacts were used in two important ceremonies:

Waabano, an Anishinaabe social dance in the Pauingassi area
Boodaade, a dream dance which originated in Pauingassi

Waabanoowigamig, the ceremonial lodge in Pauingassi where Waabano ceremonies took place.
Photo: American Philosophical Society, Hallowell Collection

Naamiwan (Fair Wind) was a famous Ogichidaa, a widely respected healer and leader of ceremonies in Pauingassi.
Photo: American Philosophical Society, Hallowell Collection

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.

1. Naamiwan’s water drum

2. Naamiwan’s dewe’iganaatig (drumstick)

3. Naamiwan’s mitigwakik (metal rattle)

These powerful objects are Naamiwan’s personal water drum, drumstick, and metal rattle. He used this drum in his Midewiwin practice and played it during sweat lodges and Waabano ceremonies. Naamiwan was assisted in his practice by the drum and drumstick who also called upon his small drum-shaped rattles (below) for healing. As wiikaanag (ritual brothers) these ceremonial objects once helped save the life of Naamiwan’s grandson Omishoosh Owen.

Naamiwan sits in front of his waabanowigamig with his wife Koowin Owen. You can see his water drum, drumstick and metal rattle. Photo: American Philosophical Society, Hallowell Collection

4. Naamiwan’s zhiishiigwanag (rattles)

Naamiwan used these rattles—one with a sucking tube and another with ribbon—to invoke a state of being called gwiingwa’age (a wolverine). He tapped the rattle on his chest while singing, and in the persona of a wolverine, was sometimes able to travel to the land of the dead to bring people back.

5. Naamiwan’s Boodaade (dream drum)

Naamiwan’s Boodaade (dream drum), 1932, with Naamiwan’s three nephews at Poplar Hill, Ontario. The drum, built in about 1915, was still in use in the 1940s. Photo: American Philosophical Society, Hallowell Collection

This drum was named Gibaabaanaan and a brother drum made some years later was called Gaa-gizhewaadizid (the Gracious One). At a site near present-day Pauingassi First Nation, renowned medicine man Naamiwan (Fairwind) had a dream to make Gibaabaanaan, the drum that you see here. This healing drum cured many people. The drum was also used to communicate with the dead and guide souls safely along the flower-lined path to the land of the dead—the land of summer birds.

6. Boodaade baagaamaaganan (drumsticks)

Angus Owen. Photo: American Philosophical Society, Hallowell Collection

These drumsticks are made specifically for use with the Boodaade drum and are shaped to reflect the Anishinaaabe war club, hence the alternated name, bekwaag dewe’iganaatig.

The drumstick in the middle belonged to Naamiwan’s eldest son Angus Owen who was leading ceremonies in Pauingassi by the 1940s. Omishoosh remembers being present when Angus Owen made this drumstick.

Ogichidaag (warriors) and Ogichidaakweg (grand warrior women) who conducted Waabano, Boodade, and other ceremonies in Pauingassi.
Photo: American Philosophical Society, Hallowell Collection

7. Wawezhi’onan (dance capes)

Circular red plaid dance cape with red wing blackbird wings and tinklers

Wawezhi’on worn by Naamiwan’s wife *Koowin Owen,* leader of the Ogichidaakweg in 1933.

Ogichidaakweg (grand warrior women) wore dance capes in the Boodade ceremony. The capes were part of Naamiwan’s dream and made by women in the community who participated in the ceremony. In this ceremony, Ogichidaakweg led the dance, coming first into the Boodaadewigamig (round ceremonial lodge).

One of two Boodaadewigamig lodges where Naamiwan’s Boodade ceremonies took place. Photo: American Philosophical Society, Hallowell Collection

8. Gijipizon (belt)

The bandolier-style belt with gaanda’igwaasonag (thimbles) tinkled as Oshkaabewisag (apprentices) danced in Waabano and Boodade ceremonies. This piece has beautiful silk button-hole stitch embroidery.

9. Apishtaagan (chest protector)

Worn under the shirt as a chest protector, this piece is part of the regalia Omishoosh wore in ceremonies. The embroidered design inside the circle is called Gaagige Anang (the Forever Star). It is a representation of the Star spirit, the one who visits you in dreams.

Oshkaabewisag (apprentices) and Oshkaabewisikweg (women apprentices) who assisted with the Waabano, Boodade, and other ceremonies in Pauingassi. 1933. You can see two men wearing the gijipizon (bandolier-style belt) and a woman with the *Gaagige Anang* (Forever Star) embroidered on her dance cape. Photo: American Philosophical Society, Hallowell Collection

10. Zhiishiigwanag (rattles)

These rattles were used in Boodade ceremonies. You can see them in the hands of apprentices in the photo above.

11. Odaminowinan (counting sticks)

These are used for scoring in the moccasin game makizinataagewin, a lively gambling game played by both Anishinaabe and Cree.

12. Odaminwaagan/Nabawaaganag (cup and pin game)

This hand-eye coordination game is made of hide, a piece of stiff metal wire and ankle bones of a caribou. The player swings the bones and leather tail and scores points when they catch particular bones or put the wire through holes in the leather tail. The game is played by children and adults. It is usually played only in winter. The game seen here was made by Miskwaa’o Owen for Omishoosh when he was a child in the 1920s or 30s.

13. Aagimag (snowshoes)

Anishinaabeg used snowshoes in winter to travel to hunting grounds and around traplines. They carved and bent poplar or birch to make the frames. These snowshoes were made by Sugashki Strang of Pauingassi for his own use in the 1960s.

14. Aagim zhaaboniganan (snowshoe needles)

Anishinaabeg laced shoeshoes with rawhide using snowshoe needles. The top snowshoe needle was made by James Owen.

15. Netting shuttles

These netting shuttles for making fishnets are made of poplar or birch and finely carved. Fish nets were made out of twisted fibre made with nettles or other fibrous plants. The size of the shuttle sets the size of the net. Anishinaabeg made fine-mesh seine nets, which were used in spring at a weir to scoop fish out of the river. In fall, they made gill nets, which catch fish in deeper water at the mouths of rivers as the fish prepare to spawn just before freeze-up. The smallest shuttles are about seven centimetres high and the biggest are about 30 centimetres high.

The netting shuttle on the left was made by Fred Owen in the 1950s.

16. Waaboose saykun (rabbit fur blanket)

This rabbit fur blanket is made up of about 300 rabbit pelts. It is about the size of an adult sleeping bag and incredibly warm. It is made using a netting technique on a portable loom. This blanket was made by Augusta Owen in the 1960s.

Zhoowaab Keeper in 1932, making a rabbit fur blanket on a loom. Blankets and garments, especially for children, were made using this technique. Photo: A-160, American Philosophical Society, Hallowell Collection

17. Gwaaba’igan(ag) (ice scoop or dipper)

When you collect water in winter from a hole in the ice, this scoop is used to move pieces of ice out of the way so that your bucket will have water and not ice in it.

18. Spoon (emikwan)

This hand-carved spoon is large, bigger than salad servers, and was used to stir and serve soup and stew. It may also have had a ceremonial role. Spoons tend to be owned and used exclusively by one person. The same is true of drinking cups.

19. Mikingan(an) (hide scrapers)

Moose hide scrapers are used to remove flesh and hair from moose hide. The ones on the left have a metal blade and the ones on the right are made of a sharpened moose or caribou shin bones.

Mikingan made by Jamie Crow (left) and St. John Owen.

20. Dikinaagan (cradle board)

Cradle boards were made by the family for the baby. The father usually made the wooden backboard and frame for the bumper and the mother made and decorated the mossbag into which the child was laced. Women in Pauingassi favour bright plaids for these mossbags and sometimes they are elaborately embroidered. The dikinaagan pictured here was made by William Baptiste in 1958.

Maadoz, (William Owen, grandson of Naamiwan), wife Aanang and their baby in a dikinaagan with a small drum and drumstick, 1933. Photo: American Philosophical Society, Hallowell Collection

21. Minjikaawanag (gauntlets)

These are children’s gauntlet mittens with beautiful beading. They are made of smoked, brain-tanned moosehide by Mary Crow of Pauingassi in 1970.

How 4 Wildlife Species React to Forest Fires in Pimachiowin Aki

June 27, 2022

Last summer over 130 fires roared across Manitoba, causing as many as 1,000 people living in Pimachiowin Aki to evacuate to Winnipeg. While fires can negatively impact people living in the area, some wildlife species thrive.

Forest fires are an inevitable part of the boreal forest life cycle. They are as crucial to forests as sun and rain.

As the upper canopy of trees burns, the forest floor receives more sunlight and water, allowing different species of trees, plants, insects, and wildlife to settle in.

While some species adapt to changing landscapes, others struggle. We look at four species in Pimachiowin Aki and their responses to increased fire frequency and intensity:

1. Wolverine

Wolverines are an elusive species and largest member of the weasel family. They travel long distances (especially males) and live in small packs far from civilization. They’re carnivores and scavengers, relying on other animals for food. They are ferocious predators and prey mostly on small mammals like rabbits. They also eat carcasses of large animals like boreal woodland caribou when other food is scarce.

“They eat whatever they can find,” says Guardian Dennis Keeper, Little Grand Rapids First Nation. “They eat snowshoe hare, so they’re found where the highest population of rabbits are.”

What happens to wolverines after a forest fire?

When a fire rips through a forest, it burns food sources for many species, including boreal woodland caribou. Without lichen, caribou move on in search of this favoured food source. Wolves follow closely behind, leaving wolverines to hunt for themselves.

Despite their ability to travel long distances and lack of dependence on a particular habitat, wolverines struggle when their livable territory burns. Forest fires force wolverines closer together, increasing competition for food and territory. These tough animals are incredibly territorial and turn on each other. They fight over territory, food, and females.

In Ontario disturbances could pit the few hundred wolverines against one another. They really beat each other up.
Wildfire researcher Matt Scrafford discusses negative effects of wildfire on wolverines in a 2021 CBC interview

2. Snowshoe Hare

When wildfire burns through the boreal forest, it allows plants on the forest floor to reach sunlight and grow, providing ample opportunities for hares to hide and raise their young in shrubs and undergrowth. Their numbers are known to exponentially rise in a younger forest. In fact, snowshoe hares fare better when living away from mature forests. As maturing jack pine leaves become harder to reach, hare populations decline.

Hares eat smoked leaves in nogoomekay akisakeytek (newly burned areas).

Guardian Dennis Keeper stayed in Little Grand Rapids First Nation to monitor last year’s wildfires. He has been documenting hare populations in Little Grand Rapids First Nation and reports that hare populations are abundant.

Hares usually spend daylight hours sheltered under bush, stumps, or logs and become more active after sundown. Even when sleeping or grooming, they remain alert for predators like marten, lynx and fisher, which travel from old growth denning sites to burned areas to hunt hares.

“Many wildlife species eat hare,” Dennis says. The wildfire that burned through Little Grand Rapids in 2018 has already regrown with shrubs, ideal for snowshoe hare to live and raise their young. Predators will follow. “There’s always predators right behind them, like lynx.”

3. Lynx

Canadian lynx prefer habitats with old-growth trees and little to no brush on the forest floor. However, they live in places with new growth—like a fresh forest after a fire—if it has abundant food.

“You won’t see lynx because they are shy and elusive,” says Guardian Dennis Keeper, who grew up in Pimachiowin Aki and is an avid hunter and trapper. Though Dennis has seen “only a few” lynx in his life, he knows they’re around. “I see their tracks,” he says. Plus—where there’s hare, there’s lynx.

Abundant hares attract lynx to regenerating forests—snowshoe hare is the lynx’s main source of food. The more hares in an area, the more lynx that arrive to eat them. This is called the hare-lynx cycle.

The hare-lynx cycle is part of forest regrowth, but it doesn’t last forever. The more hares lynx eat, the fewer hares left to feed on. Plus, as new forest grows taller, twigs, buds and needles are out of hares’ reach. Now, both lynx and hares have less food. As hare populations dwindle, lynx populations also decline.

The hare-lynx cycle lasts 8-11 years.

4. Black Fire Beetle

Wildfires don’t destroy everything. In fact, they are source of life for black fire beetles, which fly to forest fires in great numbers and mate while fires still burn.

The black fire can detect heat from forest fires burning between 50 and perhaps as far as 130 miles away.
academic.oup.com

Jordan Bannerman, Instructor II, Department of Entomology, University of Manitoba explains, black fire beetles have infrared sensors on their thorax that allow them to detect heat emanating from fires (Reference). “Heat produced from even a small fire is sufficient to attract them,” he adds. “They can also detect certain chemicals emitted from burning wood that are present in smoke.”

Females deposit eggs under the bark of dead and dying coniferous trees, leaving larvae to safely develop and hatch with few predators around. “Egg laying has sometimes been observed in trees that are still smouldering,” says Jordan.

He says that “a dying tree will also have weaker defences and be more or less free from competitors, which provides the black fire beetle with a big advantage.”

Most predators leave burned areas, but black-backed woodpeckers stick around to feast on the black fire beetle’s wood-eating larvae and other wood-boring insects, which thrive on burned boreal trees.

Do black fire beetles help or harm boreal forests ?

Jordan says, “these beetles are beneficial in that they are important primary decomposers that play a role in forest regeneration.” Black fire beetles start the decomposition process early, setting the stage for other insects to further break down the dead matter and release nutrients into the soil.

infographic denting 100 years of resources following a wildfire

Did you know that blueberries come after fire and feed a lot of animals?
Wildfire sets a lot in motion in the boreal forest. Take a look at this 100 year-cycle:

https://pimaki.ca/the-land-that-gives-life/wildfire/

Pimachiowin Aki is the largest protected area in the boreal shield ecosystems of North America. It is 2,904,000 hectares of natural habitat for plants to thrive and wildlife to eat, shelter, and raise their young.