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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.

6 Boreal Trees to Identify and Respect This Summer

June 27, 2022

Pimachiowin Aki is part of the largest stretch of protected boreal forest—home to millions of trees and over a thousand plant species that provide vast amounts of oxygen.

The boreal forest is vital to survival, explains Brad Epp, Manitoba Forestry and Peatlands. “It provides clean air and water to everyone, habitat to wildlife and countless species, significant areas of spiritual and cultural importance, and places for all of us to recreate.” It also supplies renewal resources that sustain families and communities, he adds.

70% of Indigenous communities in Canada are located in forested regions. The boreal forest is culturally and economically significant to Canada’s Indigenous Peoples.
NRCANS – 8 facts about Canada’s boreal forest

Catkins are long, slim clusters of tiny flowers.

How to identify boreal trees

Here are six important boreal trees to spot across Canada this summer. Take time to honour them in your own way as you walk, cycle or paddle by!

1. Maanazaadii (Balsam Poplar)

Photo: Adam Jones, Ph.D./Global Photo Archive/Wikimedia Commons

Form: Medium-sized deciduous tree with a long cylindrical trunk and narrow, open crown of stout limbs

Bark: Smooth, becoming furrowed into thick ridges, whitish to greyish brown

Leaves: Oval shaped with a long tip and yellowish metallic luster on underside

Flowers: Long, drooping catkins occur before tree has leaves

Fruit: Seeds hang on catkins when tree has leaves

Maanazaadi is used for smoking meat and fish, curing hides, medicine (bark), snares, food for beaver and snowshoe hare.

2. Wiigwaasaatig (Birch)

Form: Small to medium-sized deciduous tree with ascending, spreading branches. In winter, reddish-brown branches contrast against the white trunk of mature trees

Bark: Thin, smooth, white; peels off in papery layers

Leaves: Alternate, triangular or oval with jagged edges

Flowers: Catkins hang from branches in April-May

Fruit: Dry, two-winged nut in drooping catkins

Wiigwaasaatig is used for kindling, sap, and snowshoes; its bark is used for baskets, canoes, horns for calling moose, and coverings for wigwams.

3. Zesegaandag (Black Spruce)

Form: Dense evergreen tree with a cluster of branches forming a club shape at the top; lower branches droop, tips of lowest branches are upturned

Bark: Thin, dark, greyish-brown scales; inner bark is greenish tinged

Leaves: Stiff, sharp, four-sided, bluish-green needles arranged around the entire branch

Flowers: Dark red or purple, oval, cone-shaped flowers point upright in May

Fruit: Egg-shaped cones with thin, brown scales usually remain on the tree for more than one year; may have a cluster of cones near the top

Zesegaandag is used for firewood and medicine.

4. Okikaandag (Jack Pine)

Form: Medium-sized evergreen tree with a narrow, open crown; crown is rather small in dense stands but becomes bushy and extends near the ground in open areas

Bark: Brownish with thin, loose scales in irregular shapes

Leaves: Sharp needles in pairs of two form a V-shape

Flowers: Yellow or purple, elongated flowers form in clusters near the tips of twigs in May

Fruit: Brown cones occur in pairs; horn shaped with curled tip

Okikaandag is used for firewood and tipi poles.

6. Mashkiigwaatig (Tamarack)

Form: Small tree with an open, light green crown

Leaves: Soft, flexible, pale green needles in summer turn yellow and drop off in autumn

Flowers: Single yellow or red, small, semi-circular flowers occur when tree has needles

Fruit: Small, upright, egg-shaped, brownish cone, composed of about 20 rounded, thin scales

Mashkiigwaatig (Tamarack) is the only deciduous conifer that loses its needles in fall.

Mashkiigwaatig is used for firewood and building cabins.

7. Azaadii (Poplar/Trembling Aspen)

Photo: Halogenated, CC BY-SA 4.0 https://creativecommons.org/licenses/by-sa/4.0, via Wikimedia Commons

Form: Medium to tall deciduous tree with a slender trunk and moderately stout, ascending branches that form an open, round-topped crown; no branch in the lower part

Bark: Smooth, waxy-looking, greenish white bark that does not peel; becomes rough as tree matures

Leaves: Egg-shaped to circular leaves with numerous fine teeth; deep green on top and paler below

Flowers: Drooping hairy catkins appear before leaves

Fruit: Tiny capsules covered with cottony down appear in catkins when the tree has leaves

Moose strip Azaadii (Poplar/Trembling Aspen) bark for food, leaving vertical scars on the trunk.

Azaadii is an important source of food, medicine, and fire wood; in spring inner bark can be eaten; outer bark can be scraped off to get the white sweet-tasting bark inside

Ask an expert—7 questions about the boreal

Brad Epp is a Forester with Manitoba’s Forestry and Peatlands Branch and President of the Canadian Institute of Forestry (CIF-IFC). We asked him seven questions about boreal forest.

The boreal forest is made up mostly of trees that are relatively young. It is regularly affected by forest fire and insects, and continually renews itself through these and other natural disturbances.

1. How do the trees we’ve profiled contribute to boreal shield ecosystems?

The boreal forest contains many types of ecosystems, and each contributes differently in different areas such as dry-lowland areas vs. upland well-drained areas. You will often find Black Spruce and Tamarack bringing forest cover to very wet areas where another tree can’t grow. Each tree prefers a different amount of sun and shade, so they thrive in different times of a forest life. For example, Trembling Aspen is a shade-intolerant species, so it is the first to grow up after a fire or disturbance. Underneath the aspen, small spruce seedlings slowly grow in the shade until they are old enough to break through the canopy.

2. Is Canada’s boreal forest in danger?

Fortunately, the boreal is a huge, resilient ecosystem so ‘danger’ is a strong word. However, local areas will be challenged by climate change. As climate changes, some southern areas may see fewer trees and more grasslands while in northern areas the forest may expand. Manitoba Forestry and Peatlands Branch has completed several Vulnerability Assessments. That research suggests that some tree species will be harder to grow in areas where they have always grown. Therefore, research continues on finding native tree species that can be planted that will adapt to a new climate.

3. What are the biggest threats to Canada’s boreal forest?

Climate change is likely the largest threat, as we don’t know precisely what the future will look like and how forests will respond. We expect more frequent and more damaging forest fires. There may be more damage from insects and disease, especially from invasive species. In addition, some wildlife habitat will change due our climate, threatening local populations. Therefore, we must all work together to find ways to manage these effects on our forests.

4.How does wildfire positively affect the boreal forest?

Boreal forest and wildfire go hand-in-hand. New forests are born out of forest fires. Fires release nutrients and seeds from soil. They provide new habitat and food sources for species that thrive in open environments. Then after 100 or more years of growth, the boreal forest begins to ready itself for the next fire.

5. We know that the black fire beetle thrives in burned boreal forest and is a food source for birds. What other insects live in the boreal forest in Pimachiowin Aki and how do they impact it?

Insects important to the boreal include spruce and pine budworm and pine beetles. These species develop in harmony with boreal trees and their populations are cyclical in nature. Currently on the east side of Manitoba, the jack pine budworm has been increasing and its impact can be seen in mid summer (many red needles). Although the budworm feed on the needles causing the trees stress, most trees survive. However, as the forest ages, the insects and diseases increase, eventually causing enough trees to die and build up the fuel load, readying it for fire, and starting the cycle again. The greatest threat however is from invasive insects that are not in balance with boreal species. One example is the destructive emerald ash borer, which has killed millions of ash trees across North America. Another is the Spongy moth, which feeds on most boreal tree species. These insects are at our borders in Ontario and the US.

To learn more please visit: gov.mb.ca/stopthespread/fis/eab/stop-spread.

6. What role does boreal forest play in slowing effects of climate change?

The boreal has a significant role in regulating our climate. It can act as a sink for storing billions of tons of carbon above and below the soil. However, the forest is always growing and changing. Since the boreal forest is driven by forest fires, it is not as simple as sitting back and hoping it never burns. Managing our forests requires teams of forest practitioners working with local peoples and governments so that we can maximize the impact on climate change.

7. What interesting fast facts about boreal forest surprise people?

Worldwide, the boreal zone covers:

1.9 billion hectares
14% of Earth’s land
33% of Earth’s forested area

Canada has:

28% of the world’s boreal zone (that’s 552 million hectares)
75% of its forests and woodlands are in the boreal zone (307 million hectares in total)

3.7 million people live in the boreal zone, mostly in remote and rural communities.

Sources:

NRCANS – 8 facts about Canada’s boreal forest

Free Field Guide to the Trees of Manitoba, published by Manitoba Forestry and Peatlands Branch. View online or contact the Manitoba Forestry and Peatlands Branch for copies: gov.mb.ca/forest/pubs/forest_lands/field_guide.pdf

What to Do if You Spot Algae This Summer

June 27, 2022

Water is sacred. It is the source of life and should be respected and protected. Waterways are like the arteries of Mother Earth and flow along, receiving and depositing nourishment for all plants and animals.
Pauingassi Lands Management Plan

Pimachiowin Aki is known for its pristine waters. Rivers, streams, lakes, waterfalls, and rapids flow gracefully through the World Heritage site while sustaining the ecosystem and the Anishinaabe way of life.

Water is life—a food provider, wildlife habitat, a hydration source, and travel route. Its health is crucial.

Bloodvein River First Nation Guardian Melba Green spotted algae in Pimachiowin Aki in 2021 and wants everyone to help keep an eye out for this potential hazard this summer.

“I saw it right behind my house at the water’s edge in the Bloodvein River,” she says. She immediately took a picture. “I mentioned it to someone here and they suggested I take a sample. However, when I went back the algae was no longer there.“

Melba also saw what looked like harmless green weeds further up river and later wondered if this, too, was algae. Richard Farthing-Nichol, Project Manager at Centre for Indigenous Environmental Resources says “while algae is a natural part of the Bloodvein River ecosystem, excessive algae could be a problem and is something to watch out for.” Algal blooms are more common in the south end of the Lake Winnipeg, but can happen anywhere, he says.

Pimachiowin Aki’s waterways (seen here) flow into Lake Winnipeg. The health of Lake Winnipeg is being threatened by algal blooms.

Algae refers to a wide range of simple plants that can grow in any body of water. You will typically notice algae as small green particles in water. It is normal for a lake to have some algae, but too many nutrients in water can lead to an overgrowth of algae, which then forms algal blooms. Algal blooms are generally unpleasant and can even be toxic depending on the type.

Why algae can be dangerous

Algae is a natural part of the environment. It can be found in any body of water. Richard explains that algae provide food for small water organisms and supplies much of the oxygen we breathe. But too much algae can be a problem, he cautions.

“Some types of blue-green algae found in algal blooms can be toxic to humans and animals. Also, when algae die, they decompose and use up oxygen that other organisms need to survive. This can impact entire food chains and lead to fish die-offs,” he says.

Melba recalls an encounter with a fisherman in Bloodvein River First Nation two years ago. “He was concerned about fishing in the lake because the water was “sticky.” She has heard this same description from others. “An Elder said that when you pull your hand out of the lake, your hand is sticky. When people pull their fishing nets from the water the sticky stuff is on their nets.”

Certain algae hurt the environment and economy by:

Producing toxins that can kill or sicken people and animals
Creating “dead zones” in water—areas lacking oxygen that become uninhabitable for marine life
Raising costs for drinking water as drinkable water becomes more scarce
Impacting industries that require clean water

These hazards show why it’s crucial to identify toxic algae if we plan to keep the environment and economy healthy and thriving.

How to spot toxic algae

Not all algae are toxic. The kind to watch out for is blue-green algae or cyanobacteria. The physical appearance of blue-green algae varies, which makes it difficult to identify. Richard explains, “Algal blooms are generally green and often form floating clumps or scums, sometimes making the water look like thick pea soup or paint. They also emit a strong, unpleasant odour. A laboratory analysis is the only way to tell if an algal bloom is toxic. “It is best to exercise caution and treat all algal blooms as if they contain toxins,” Richard warns.

Melba reports that she has been “in and out from the Bloodvein River and has not spotted algae yet this year. If she sees it again, she will “carefully take a sample and give it to the nursing station, which will send it to water sampling experts.”

Algae can be found in wide range of habitats beyond lakes and rivers, including in soil, growing on rocks and snow, and in plants such as lichens.

“When young ones and teenagers see wildlife or something unusual on the water or land, they come and tell me. I plan to learn more about algae and make a presentation to the school so they know what to look for,” says Melba.

Richard explains how algae affects communities, including places like Pimachiowin Aki, where fishing is a livelihood:

“Algal blooms, and especially toxic blue-green algae, can negatively impact communities in many ways. Algal blooms can make beaches unpleasant and unsafe for swimming, clog water intake pipes and fishing nets, and reduce the amount of fish available for harvesting.”

Please act as the eyes and ears of the land and waters, and report all sightings of algae to prevent the problem from growing.

What to do if you spot algae this summer

In Manitoba

Report algal blooms to the province at the following website: https://forms.gov.mb.ca/algal_report/index.html

In Pimachiowin Aki

The protocol for reporting toxic algae in Pimachiowin Aki is the same as the protocol for reporting pollution, littering, accidents, forest fires, and other threats to the land:

Take a photo or video
Write down details (such as where you are located and what you see, including the algae’s size, shape and colour)
Call the nearest administrative office:


Bloodvein River First Nation	204.395.2148
Little Grand Rapids First Nation	204.397.2264
Pauingassi First Nation	204.397.2371
Poplar River First Nation	204.224.2267
Manitoba Department of Agriculture and Resource Development	toll-free 1.800.282.8069
Ontario Ministry of Natural Resources and Forestry	toll-free 1.877.847.7667

Inform as many people as possible
Tell everyone you know about the dangers of harmful algal blooms. There’s no such thing as too much help for a problem like this. Spread the word for the health of Pimachiowin Aki’s waters and the protection of the Anishinaabe way of life.

Q&A with Richard

1. What causes algae?
Algae, like all plants, need sunlight and nutrients, primarily phosphorous and nitrogen, to grow. Phosphorous and nitrogen are found naturally in the environment, but humans also use phosphorous in fertilizers that we apply to our gardens and farmland. Phosphorous is also found in wastewater. When too much phosphorous gets into the water by, for example, fertilizer running off farmland into nearby streams, algae can grow rapidly and create algal blooms. Algal blooms are most likely to occur in hot weather with little or no wind.

2. Is it safe to go into the water and swim if I spot algae?
You should avoid swimming in water with algal blooms.

3. Does boiling water remove toxins from algae-contaminated water?
No, the toxins cannot be destroyed by boiling the water.

4. Is it safe to eat fish or wildlife if the water in my community is affected?
It should generally be safe, but you should take some precautions. Because algal toxins can accumulate in fish, you should avoid eating the internal organs, like the liver and kidneys, of fish caught in water experiencing an algal bloom. You should also pay close attention to the condition of the fish—if it appears unhealthy, do not eat it.

5. Pimachiowin Aki is part of the largest stretch of intact boreal forest on earth. How does the boreal forest purify water?
Nature is extremely good at looking after itself if given the opportunity. The roots of trees and other plants can absorb excess nutrients and other toxins from water and soil, which helps purify the water. Some aquatic plants like cattails are particularly good at removing nutrients such as phosphorous from the water. This is one of the many reasons that healthy wetlands are so important. The boreal forest is full of wetlands that are helping purify the air, water, and fight climate change, not to mention providing food and medicines for people and habitat for other creatures.

6. What actions can I take in my everyday life to be part of the solution?
Reducing the amount of phosphorous that you use is the best thing you can do in your everyday life to be part of the solution. You can do that by not fertilizing your yard (or by using phosphorous-free fertilizer), using cleaning products (such as dish soap and detergent) that are phosphorous-free, and not disposing of pharmaceuticals, food, or chemicals down the drain.

For a list of actions you can take to protect water and ensure we have fresh water for generations to come, visit: https://www.lakefriendly.ca/.

Tracing Our Roots While We Have a Chance

March 15, 2022

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

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

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

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

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

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

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

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

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

*Alfred Irving Hallowell was an anthropologist who studied Ojibwe culture

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

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

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

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

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

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

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

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

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

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

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

Shenawakoshkank—Moose Clan from Pauingassi First Nation

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

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

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

a) Archived Treaty annuity pay-lists

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

b) Different spellings

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

c) Different numbers

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

d) Smudged documents

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

e) Additional research required

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

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

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

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

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

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

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

7. How did you begin?

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

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

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

I estimate up to 75:

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

9. What has the reception been like?

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

10. Did school presentations lead to more discoveries?

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

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

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

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

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

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

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

Each individual genealogical chart would:

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

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

13. When will the information system be available?

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

14. Do you have presentations planned for 2022?

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

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

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

Ancestry Puzzles: Solved & Unsolved

March 15, 2022

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

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

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

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

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

Father’s side

Grandparents

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

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

Great grandparents—Nihtaawisens’ parents

Sukashki (E. McColl)
Minchimoo (great grandmother)

Mother’s side

Grandparents (both of Pikangikum)

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

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

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

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

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

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

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

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

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

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

Father’s side

Grandparents

Shenawakoshkank of Pauingassi
Aanahk (grandmother)

Mother’s side

Grandparents (both of Little Grand Rapids)

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

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

3. Shooniman (Solomon Pascal), Kingfisher Clan

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

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

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

Father’s Side

Grandparents

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

Great-grandparents

Parents of William Pascal:

Paashkaan of Little Grand Rapids
Wakoshens of Bloodvein

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

Parents of Elizabeth (Kaakaanaan):

John Owen (Naamiwan) of Pauingassi
Koowin of Berens River

Mother’s side

Grandparents

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

Great-grandparents

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

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

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

4. Paakak (William Baptiste), Sturgeon Clan

*Paakak and son Harlan, September 1964 | Photo Henry Neufeld*

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

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

Father’s side

Grandparents

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

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

Mother’s side

Grandparents

James White Sr. (Ochiimaso)
Michishk (grandmother)

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

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

Other relations

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

Poplar River

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

Pauingassi

Paakak had multiple family connections to Shenawakoshkank of Pauingassi through:

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

Poplar Hill, Pikangikum and Berens River

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

5. Can you help solve this puzzle?

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

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

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

Do you know?

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

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

Feature Photo: Henry Neufeld