Pimachiowin Aki

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Tracing Our Roots While We Have a Chance

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

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

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

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

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

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

Des explications sur cinq pictogrammes spectaculaires

Au long de la rivière Bloodvein, à Pimachiowin Aki, se trouve la plus grande collection de pictogrammes au Canada. Des centaines de pictogrammes (peintures rupestres) millénaires ont été documentés à plus de 30 endroits, dont sur cette falaise du lac Artery ornée d’empreintes de mains et de dessins d’animaux, de canots, de serpents, et d;autres symboles, faits avec une pâte d’ocre rouge et d’huile de poisson ou de graisse d’ours.

Voir l’une de ces rares peintures de plus près est tout simplement époustouflant. D’après l’auteur et chasseur de pictogrammes canadien Selwyn Dewdney, ces endroits particuliers le long de la rivière Bloodvein offrent une « expérience exceptionnelle », et les pictogrammes sont la « récompense ultime ».

L’aîné Leslie Orvis de la Première Nation de Bloodvein propose de faire une offrande pour chaque passage devant un pictogramme.

Voici plus de détails sur cinq pictogrammes spectaculaires de Pimachiowin Aki.

1. Orignal

Récemment, William Young, coprésident du conseil d’administration de la Pimachiowin Aki Corporation, a emmené l’aîné Leslie Orvis là où se trouve le pictogramme de l’orignal sur la rivière Bloodvein. Selon Leslie, ce dessin est un symbole de respect.

« Respectez la terre », dit Leslie avant de répéter les paroles de l’aîné Kenneth Owen, soit « Pour chasser l’orignal, il faut d’abord faire une offrande de tabac pour que la chasse soit un succès ».

Leslie et d’autres aînés de la Première Nation de Bloodvein River veulent enseigner aux élèves de la région l’histoire, la culture ainsi que la langue anishinaabe. Ils créent un programme qui sera intégré au curriculum scolaire après la construction de la nouvelle école de la communauté.

2. Martins-pêcheurs

Dans certains cas, les spécialistes suggèrent que les Anishinaabeg ont fait les pictogrammes pour souligner de grands moments de leurs vies ou des associations entre certains clans et les régions qu’ils utilisent à des fins traditionnelles et cérémonielles. Ce pictogramme du lac Sasaginnigak illustre deux martins-pêcheurs, l’un des emblèmes de clan des Anishinaabeg de Pimachiowin Aki

Le pictogramme des martins-pêcheurs a probablement été fait au début des années 1800 par des membres du clan éponyme qui hivernaient au lac Sasaginnigak, le lac faisant partie de la zone de récolte de leurs familles (Petch 2010).

3. Bison

Le bison dans ce pictogramme se distingue par ses sabots ronds et le tracé foncé qui semble indiquer son cœur.

Dans les années 1950, Selwyn Dewdney, guidé par des aînés ojibwés, a commencé à étudier les pictogrammes du Bouclier canadien. Dans son livre, « Indian Rock Paintings of the Great Lakes », il nomme ce pictogramme le « Bison de Bloodvein » (Bloodvein Bison) et le décrit comme ayant des proportions magnifiques.

Dans le livre susmentionné, corédigé avec Kenneth E. Kidd, on suggère que le pictogramme est à 100 milles au nord de l’endroit où les troupeaux de bisons erraient autrefois, et que la personne qui l’a fait provenait de la région ou avait parcouru une longue distance pour venir chasser à cet endroit.

4. Chaman

Selwyn Dewdney a donné à ce pictogramme le nom de « Chaman de Bloodvein » (Bloodvein Shaman). Le chaman tient un sac à médecines. M. Dewdney note que les zigzags au-dessus de la tête du chaman sont visibles dans d’autres pictogrammes et sont souvent interprétés comme des pensées ou des pouvoirs magiques. Il ajoute que « le grand canot en dessous du chaman et le porc-épic à gauche pourraient représenter les prouesses de combat ainsi que le clan du chaman ».

5. Gigoteurs

Pour désigner ce pictogramme, M. Dewdney parle de « deux curieux gigoteurs » (two curious wigglers) sans toutefois donner de détails sur ce qu’ils représentent. Dans le blogue « Ramblin’ Boy », l’auteur True_North suggère que les gigoteurs pourraient être une représentation du serpent de médecine.

Beaucoup des dessins de Pimachiowin Aki représentent des animaux et des personnes qui sont probablement inspirés d’esprits puissants et d’expériences vécues par l’artiste. Chaque pictogramme a sa propre signification. L’archéologue Jack Steinbring a écrit que « C’est souvent un rêve ou une vision, parfois causé par un jeûne ou un effort de concentration prolongé, qui donne naissance à l’image ».

Comment les gardiens de Pimachiowin Aki aident à préserver les pictogrammes

Les pictogrammes spectaculaires de Pimachiowin Aki sont bien préservés. Les gardiens s’occupent d’enlever les déchets au site et sensibilisent également les gens à l’importance de respecter les pictogrammes (de laisser des offrandes, de ne pas toucher ou mouiller les pictogrammes, etc.).

Nous ne savons pas la vitesse du processus de détérioration naturelle des pictogrammes. La plus grande menace à leur préservation est probablement l’empiètement du lichen.

Pour trouver les pictogrammes de Pimachiowin Aki

Les pictogrammes sont généralement sur les parois rocheuses abruptes qui surplombent les voies navigables de la forêt boréale.

Ils sont habituellement dans des endroits associés à des esprits puissants, par exemple près d’un cours d’eau, aux intersections entre le ciel, la terre et l’eau, sous terre ou sous l’eau.

Tous les emplacements des pictogrammes n’ont pas à être révélés.

« Il y a, à Dogskin, des peintures rupestres considérées comme sacrées parce que les gens de Little Grand Rapids croient qu’elles ont été faites par les Memegwesiwag (petits gens des roches) qui ont participé à la création et existent depuis le tout début. » – Joseph Levesque, Sr. (en traduction, 2014)

Pour communiquer avec les Memegwesiwag, les Anishinaabeg vont là où se trouvent certains pictogrammes et y font une offrande en signe de respect avant de demander de l’aide pour un voyage ou une chasse.

« Il existe [sur une certaine rivière] une peinture rupestre d’une tortue serpentine. Quand quelqu’un passait devant, il hachait du tabac et, mettant le tabac dans sa pipe, disait ‘Je vais tuer un orignal’. Et c’est exactement ce qui arrivait, la personne avait reçu la bénédiction de tuer un orignal. » – l’aîné Kenneth Owen de la Première Nation de Pauingassi (en traduction, 2007) explique l’importance d’un certain pictogramme pour communiquer avec les Memegwesiwag qui ont fait la peinture.

Pour obtenir plus d’images de pictogrammes, y compris un lien vers la version numérique du livre de Selwyn Dewdney et de Kenneth E. Kidd, cliquez ici :

https://archive.org/details/indianrockpainti00dewd/page/n1/mode/2up (anglais seulement)

Anishinaabe Pictographs On The Bloodvein: The Artery Lake Site (anglais seulement)

Sources

Selwyn Dewdney et Kenneth E. Kidd, Indian Rock Paintings of the Great Lakes
Jack Steinbring, Rock Paintings in the Eastern Lake Winnipeg Watershed Pimachiowin Aki Cultural (document de discussion)
Virginia Petch, Cultural Landscape – Macro Scale Document, août 2010

12 lieux désignés à découvrir dans la Première Nation de Poplar River

La Première Nation de Poplar River a récemment terminé une carte des toponymes traditionnels qui désigne 149 endroits, y compris des rivières, des lacs, des ruisseaux, des rapides, des pointes et des îles.

Depuis plusieurs années, les aînés de Poplar River transmettent leur savoir en vue de la création de la carte. Par exemple, ils ont parcouru le territoire avec nous afin de nous faire connaître des endroits et des objets que l’on connait seulement grâce à leur savoir et présence. Les histoires et les souvenirs des aînés sont désormais imprimés sur une gigantesque carte colorée qui sera affichée dans les espaces communautaires pour guider nos pas. La carte fait presque cinq pieds de largeur!

Pendant les déplacements sur le territoire, les Anishinaabeg racontent des histoires à propos des lieux désignés aperçus en cours de route; apprendre le nom des différents endroits permet une connaissance approfondie du territoire. Ce savoir est essentiel à la survie. Le nom de certains endroits est inspiré de la faune ou de la flore régionale et le nom d’autres endroits évoque un danger. Beaucoup de noms rappellent l’histoire de peuples qui ont traversé la région et utilisé ses terres.

Lieux désignés à découvrir dans la Première Nation de Poplar River

Voici douze lieux désignés à visiter à l’aide de la carte des toponymes de la Première Nation de Poplar River.

  • Nikaminikwaywining (crique où s’abreuvent les oies)
  • Pinanaywipowitik (rapides où se reposer les jambes)
  • Moozichisking (gros rocher en forme de croupe d’orignal)
  • Wapiskapik (île rocheuse peinte en blanc pour la rendre visible)
  • Kakinoosaysikak (lieu rempli de ménés)
  • Weeskwoywisaguygan (lac Marchand — en forme de ballon)
  • Moondeewiminitik (île nommée en l’honneur de feu l’aîné Mooni)
  • Kaminotinak (beau terrain élevé le long de la rivière Franklin où poussent de petits arbres)
  • Nayonanashing (endroit où s’arrêter pour le dîner)
  • Wapeegoozhesse’opimatagaywining (lieu où une souris a nagé à travers la rivière)
  • Paagitinigewening (rocher d’offrande de tabac)
  • Kakpikichiwung (chute au-dessus d’une falaise rocheuse)

Préserver le patrimoine culturel

Les 149 lieux désignés de la carte la Première Nation de Poplar River sont maintenant officiellement reconnus dans les bases de données toponymiques provinciales et nationales. En plus de nous guider sur les terres et les cours d’eau, la carte aide à préserver notre patrimoine culturel. Autrement dit, elle préserve l’histoire, les enseignements et les croyances de l’anishinaabemowin (langue des Ojibwés).

Entendre les noms de lieux et en parler donne l’impression de lire un livre. En outre, les désignations veillent à ce que les histoires perdurent. Quand mon père décrivait les endroits qu’il avait visités, il disait « kee’yapay namaytoowag », ce qui signifie qu’il pouvait encore y sentir la présence des gens qui l’avait précédé. Les histoires de nos ancêtres sont liées à ces endroits, tout comme nous, grâce aux noms de lieux.

Sophia Rabliauskas

Meegwetch (merci) aux aînés de la Première Nation de Poplar River qui ont été généreux et patients et ont donné de leur temps pour consigner les récits personnels et collectifs des gens qui ont traversé, observé et habité l’Asatiwisipe Aki, le territoire ancestral de la Première Nation de Poplar River.

Pour voir la carte toponymique complète de la Première Nation de Poplar River, cliquez ici et faites défiler la page vers le bas jusqu’à la carte.

D’autres cartes toponymiques de Pimachiowin Aki

La Corporation Pimachiowin Aki protège le patrimoine culturel des quatre collectivités autochtones de Pimachiowin Aki pour les prochaines générations. Ce patrimoine reflète l’identité et le mode de vie des collectivités. Il comprend tout ce que nous chérissons et transmettons d’une génération à l’autre, en plus des noms de lieux. Le patrimoine comprend aussi des itinéraires, des refuges, des chansons et des éléments du savoir traditionnel.

Nous franchissons terres et cours d’eau pour répertorier les sites culturels de Pimachiowin Aki, consignant notamment les lieux désignés, les pictogrammes, les nids d’oiseaux-tonnerres, les refuges, les campements et les sites de rituels. Les Premières Nations de Bloodvein River, de Pauingassi et de Little Grand Rapids font toutes, elles aussi, la collecte de ce type d’information afin de créer leurs propres cartes toponymiques.

Cet été, huit jeunes adultes ont vécu une expérience unique grâce à carte des toponymes traditionnels de la Première Nation de Poplar River. Pour connaître leur histoire : 13 Rapids with a Traditional Place Names Map in Hand (anglais seulement).

Tips on How to Smoke Fish and Meat

After 46 years as a commercial fisherman, Frank Young Senior retired last year. That doesn’t mean he has stopped fishing. Today he fishes to feed his family, to share with Elders in the community and neighbouring communities, and to pass on traditions to his children and grandchildren.

Frank and his wife Ellen raised two daughters and a son in Bloodvein River First Nation. He says that his daughter Lisa, who now lives in Winnipeg, wants to learn how to smoke meat, and his grandchildren are interested in fishing.  

“We go out on the lake in the boat with the net. They really enjoy that,” he says.

Learning to fish, hunt and trap are a right of passage for youth living in Pimachiowin Aki, and learning how to prepare and cook meat is passed down through generations. 

“When I cut up and dry meat, my daughter always wants to be there,” says Frank, adding that his grandchildren like to watch him filet fish.

Frank has also done a lot of moose hunting, sometimes traveling a long way to “get moose just about every year.” He says that he cuts the moose into quarters to haul it home, where he then cuts it up into smaller pieces.

“My daughter wants to learn how to cut up meat into slabs and hang it,” he says. She was helping me last year. She’s very interested in stuff like that.”

If you’re interested, too, here are some tips from Frank:

The Best Wood for Smoking Fish and Meat
“Look for dead poplar trees,” says Frank. He builds a fire out of dried poplar, found right outside his home. Poplar is best because it doesn’t have sap—trees with sap make a black fire.

Frank’s Tips on How to Smoke Meat
Historically, many people would smoke meat to dry it out, to preserve it. This was in the days before electricity and deep freezers, Frank explains. “Now that we have a freezer, I still smoke meat because I like the taste of it. It’s tradition.” 

Frank hangs pieces of moose meat on sticks and smokes them.

 “There was someone who was drying meat a couple of years ago and he used spices,” Frank says. “That’s not the traditional way of doing it. I don’t use spices, just salt. That’s how it was done when I was growing up so that’s the way I do it.” 

Unlike fish, which is smoked for flavour and then boiled or cooked afterward, smoked meat is eaten right away.

Frank’s Tips on How to Smoke Fish
Frank has his own smokehouse where he smokes catfish, whitefish and goldeye. “We don’t smoke pickerel filets,” he says. “We fry those with flour and butter.”

Franks recommends using birch sticks to pierce the fish. He smokes six to eight whitefish at a time. The fire should have a small flame, he says. 

Frank closes the door and just lets it smoke. “You don’t want to dry it out,” he warns. “Just smoke it long enough to have the flavour.”

Try this Duck Fat Potato Recipe!
Fish, moose, and duck are favourite traditional foods along with delicacies like smoked meats, white fish, and pickerel caviar.

Little Grand Rapids First Nation Guardian Dennis Keeper says that duck is one of his favourite traditional foods. He notes that the ducks are especially fat this year, so he looks forward to trying this duck fat potato recipe:

https://www.foodnetwork.com/recipes/duckfat-potatoes-recipe-1957259

You can watch a video with British Chef April Bloomfield making Duck Fat Potatoes here: https://www.youtube.com/watch?v=93404IQdSSY

The recipe is on page 238 in her cookbook ‘A Girl and Her Pig: Recipes and Stories’.

How a Meeting with Hunters and Trappers Led to the Idea for a New School Program

Melba Green grew up in Bloodvein River First Nation. Today, she is a Pimachiowin Aki Guardian; a responsibility she takes very seriously. “This is what I’m supposed to do, help people, help the youth and watch over the land,” she says.

With her one-year-old Rottweiler Rocky by her side, she takes daily walks on the land. “I stop and listen to hear activities like gun shots, walking, people hunting or on a quad,” Melba explains. “I check on the water, the plants, medicines and trees.” 

Melba also listens to the concerns of people in her community. She has regular meetings with local hunters and trappers who talk with her about what is happening on the land. It was during one of these meetings that the idea for a new school program was born—Melba often talks to the students in the Miskooseepi School about what it means to keep the land. When she shared this at a meeting, she quickly had four male volunteers who wanted to share their knowledge and meet with students regularly to discuss the roles and responsibilities of men and women. Melba pitched the idea to women in the community and, once again, had eager volunteers.

Melba Reflects on Her Childhood
Anishinaabeg have very specific roles within their families and in their communities. Melba grew up the oldest sibling with three brothers and one sister. She says that when boys turn eight years old, they go out onto the land to learn how to hunt. Melba was surprised when her own young brother was being taken out into the bush. “I was scared that something bad might happen to him,” she remembers. My mom told me, ‘That’s just how it is’.” 

“Girls are supposed to know what our mothers do at home; cook, clean, help with the kids… That’s what we’re taught, through oral lessons,” she adds.

While many young people learn from their own parents or grandparents, some children may not have a role model to teach them. “But they do have guidance in the community and at the school,” says Melba.

Looking back, she notes that she ran to her grandmothers when she wanted to know something. “Now when I see young kids, a lot of their grandparents are gone.” 

The new program will help young people understand their roles and learn the skills needed to become responsible adults. The COVID-19 school shut down has put the program on pause but Melba and her group of volunteers look forward to implementing it as soon as they are able.  

The Roles of Men and Women
Male students will learn about:

  • Hunting and trapping
  • Fishing
  • Being respectful towards the land
  • Being respectful to others

Female students will learn about:

  • Harvesting plants and medicines
  • Responsibilities caring for the home
  • Their moon time
  • Parental responsibilities

Today’s Culture Shock  
Without a high school, after grade 9, students go to live with extended families in urban centres like Winnipeg, Selkirk or Riverton to finish their schooling. 

“It’s culture shock,” says Melba. “We have to do our jobs to help the youth. We want to show them that there is another way of life.”

The new program will do just that—help students learn to survive on the land and live healthy lifestyles.

Bloodvein River First Nation is looking forward to completion of a new K-10 school within the community in August 2021. New K-12 schools being constructed in Poplar River First Nation and Little Grand Rapids First Nation are also expected to open in August 2021.