Pimachiowin Aki

World Heritage Site

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How Wildfires Have Affected Pimachiowin Aki

This past summer as hundreds of wildfires roared across Manitoba and Ontario, more than 1,000 people from Pimachiowin Aki and nearby First Nations evacuated to Winnipeg. Few people stayed behind. We talked with two of them—Pimachiowin Aki Guardians Dennis Keeper and Melba Green—about their experiences and the impacts of fire on the Land that Gives Life.

We were completely surrounded by fire. You couldn’t even see 10 feet because of the smoke.

Pimachiowin Guardian Dennis Keeper, Little Grand First Nation

Five First Nations in the Pimachiowin Aki area—Pauingassi First Nation, Little Grand Rapids First Nation, Bloodvein River First Nation, Berens River First Nation and Red Sucker Lake First Nation—were affected by heavy smoke from forest fires burning near their communities.

By July, close to 130 wildfires were burning in Manitoba. Most had been started by natural causes like lightning. Travel and fire bans were issued. Severe drought made fires difficult to fight.

An hour to pack and leave

“We had dry lightning (lightning without rain) a couple of days before evacuations,” said Little Grand Rapids First Nation Guardian Dennis Keeper. “We were completely surrounded by fire. You couldn’t even see 10 feet because of the smoke.” Dennis’ wife had an hour to pack a bag and leave, but Dennis stayed behind along with a handful of others, including two Elders. 

Little Grand Rapids has been without power for months, reported Dennis. Thousands of dollars of food spoiled in evacuated homes and stores. Like everyone who stayed put in his community, Dennis has been eating fish and whatever he has in his pantry. The First Nation sends in food hampers about every three weeks.

Food spoiled, hydro poles burned

Each household was given a generator when the fire took out hydro poles, said Dennis. He maintains the generators for Elders and the local water treatment plant. “I fuel up the generators twice a day and do maintenance for them about every 50 hours,” he said.

Bloodvein River First Nation Guardian Melba Green said that her community fared somewhat better. Residents returned home in late August while evacuees from Little Grand Rapids First Nation remain in Winnipeg.

Quiet and dark

Along with Melba, about 60 people stayed in Bloodvein River First Nation. Each household was given a generator. Without vehicles or heavy equipment working, Melba said it was “quiet and dark.”

To deal with smoke in Bloodvein River First Nation, residents covered their windows with tarps or plastic. “We closed off vents in our homes so that smoke wouldn’t enter, and hung blankets in front of doors,” Melba explained.

In Bloodvein River First Nation, fire burned eastward toward traplines 4 and 5, she said. “They had it under control in early August but there was still smoke for weeks.” 

Bloodvein River experienced a fire in the 1980s that was closer to the community but this [2021] was worse,” Melba said. “Because of the dry ground and trees, it was out of control.” 

But nature is bouncing back in Melba’s community. In August, rains finally came. Leaves started to green and plants began to bloom again, she said.

“The fire grew into a monster in just a few days.”

Pimachiowin Guardian Dennis Keeper, Little Grand First Nation

Ashes falling everywhere

“The fire grew into a monster in just a few days,” reported Dennis. He said that as fires peaked, rivers near Little Grand Rapids First Nation were completely grey from ash. The community’s 120 water tanks are also ash-filled, and need to be drained and cleaned.

 “Most of my trapline burned,” said Dennis. “Boats and motors were lost. My cabin was saved—the firefighters put a sprinkler around it. They tried to save other cabins, but the fire was too huge. 

“Even the muskeg burned,” he noted. “It doesn’t usually burn but this time it burned.”

Little Grand Rapids First Nation is still without power, said Dennis. October 31 is the possible restoration date.  

Difficulties of hotel life

Melba said she was “glad when everybody returned to Bloodvein.” While in Winnipeg, her fellow community members worried about their homes. They also grew tired of being cooped up in hotel rooms. “They became homesick. The little ones wanted to come home.” 

Evacuated community members from Little Grand Rapids First Nation remain in hotels in Winnipeg. Dennis said that while they’re happy to be safe, they are anxious to return home. “Quite a few people have passed away,” he said. People find it hard to be away from life on the land. They miss traditional food.

The return date for evacuees is unknown.

“I counted 18 bears roaming around.” 

Pimachiowin Guardian Dennis Keeper, Little Grand First Nation

Effects on wildlife

This year, a dry summer made food like wild berries scarce. Across Pimachiowin Aki, in the boreal forest, wildlife had difficulty finding food. After wildfires burned much of the limited vegetation available, wildlife began entering communities.

Bears in Bloodvein River First Nation (Photo: Melba Green)

Dennis experienced one bear trying to break into his home while he ate fish one day. “I counted 18 bears one day roaming around the community,” he said. Black bears are breaking into empty homes looking for food. The Northern Store was ransacked by hungry animals as well. The conditions are unusual. “We have a big pack of wolves here right now, possibly preying on bears,” Dennis said. 

But amid the struggles are signs of normal life. During the time that Bloodvein River First Nation was evacuated, Melba saw a family of otters playing on rocks by the river. She also witnessed a young moose swimming across the Bloodvein River. 

100 years of resources following a wildfire

In Pimachiowin Aki, survival depends on knowing where to find resources for harvesting throughout the year. Traditional knowledge about wildfire has been passed down through generations—wildfire has a significant effect on which type of plants grow in the area and which wildlife species thrive or relocate in search of food and cover. The infographic below demonstrates traditional knowledge of how wildfire changes vegetation, which in turn affects the movement of wildlife, including moose, marten and hare. 

infographic denting 100 years of resources following a wildfire
Fire can destroy life, but it can also be a source of life and renewal for the land.   

Did you know?

Fire changes how we hunt
Trapping and hunting sites have shifted over time in Pimachiowin Aki in response to the movement of animals and changes in habitat following a wildfire. When desired animals become scarce in one area, people join friends and relatives in other areas where those animals are abundant. This gives animals and their habitats time to recover. When populations are healthy again, people can return to harvest.

Some trees are fire resistant
Trees in fire-prone areas develop thicker bark, in part, because thick bark does not catch fire or burn easily. It also protects the inside of the trunk, the living tissues that transport water and nutrients, from heat damage.

“Fire doesn’t go into old fire areas for 10 to 15 years,” Dennis explained. “Certain trees like willows and some poplars are fireproof and don’t burn.” 

Some trees need fire 
Jack pine grow where soil is sandy and has serotinous cones (protected by a waxy coating) that require the heat of fire to release their seeds. Fire also produces favourable conditions for the seeds of these pines to germinate.

“For jack pine to germinate they need fire to open the seed, said Dennis. “That’s how forests regenerate.”

Blueberries flourish after a fire
Blueberries flourish on thin, mineral soil. Blueberry patches can be found three to ten years after a fire. Some Elders say they have traveled half a day by foot from camp sites to harvest berries at prime collecting areas that had burned several years earlier.

By the numbers 

Wildfires 2021
At the end of August, the province of Manitoba reported that there were 105 active fires still burning across the province, with 441 fires to date. They also reported that four large fires in western Manitoba, north of Flin Flon and Snow Lake, continued to burn. 

During this unprecedented fire season, Manitoba firefighters received out of province assistance from across Canada as well as internationally, including aircraft, equipment and personnel from the Northwest Territories, Nova Scotia, New Brunswick, Quebec, Ontario, Alberta, British Columbia, Parks Canada, the Canadian Armed Forces, the State of Michigan, and as far away of South Africa.

As of August 18, 3.9 million hectares of land in Canada were affected by wildfires this summer, according to data from the Canadian Interagency Forest Fire Centre.

Feature photo: Melba Green

Follow us for more information on Pimachiowin Aki:

Sources
https://www.gov.mb.ca/wildfire/index.html
https://www.gov.mb.ca/cgi-bin/fire/show_current.pl?location=Fire-Update
https://www.ctvnews.ca/climate-and-environment/wildfires-disproportionately-threatening-first-nations-and-worst-could-be-yet-to-come-study-finds-1.5544760

The Lunar Calendar, Explained

Full Moon

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

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

Melba Green, Pimachiowin Aki Guardian, Bloodvein River First Nation

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

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

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

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

Explore the Pimachiowin Aki interactive lunar calendar.

Pimachiowin Aki Lunar CalendarDownload

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

What are the moon names for each month?

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

Melba’s Memories and Stories

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

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

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

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

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

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

Melba Green, Pimachiowin Aki Guardian, Bloodvein River First Nation

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

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

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

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

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

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

What Birds in Pimachiowin Aki Can Tell Us

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

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

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

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

What do you hope to learn from this project?

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

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

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

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

What do you mean by conserving birds?

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

What is the state of birds today?

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

Gulls (Photo: Hidehiro Otake)

What can we learn from this project?

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

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

Why did Pimachiowin Aki choose to collaborate with NRI?

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

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

Why did NRI choose to collaborate with Pimachiowin Aki Guardians?

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

Why study birds to learn about climate change?  

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

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

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

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

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

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

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

Nicola: Fire can also change where species are found.

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

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

Black-backed Woodpecker (Photo: Christian Artuso)

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

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

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

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

We are also seeing some kind of doves.

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

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

Chickadee (Photo: Melba Green)

How does this relate to climate change?

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

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

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

https://bit.ly/2JYHwBa

Feature Photo: Pine Grosbeak (Christian Artuso)

How Bird Populations are Changing in Pimachiowin Aki

Dr. Nicola Koper, Natural Resources Institute

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

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

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

Blue Jay (Photo: Melba Green)

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

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

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

Canada Geese (Photo: Hidehiro Otake)

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

Common Nighthawk (Photo: Christian Artuso)

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

Whiskey Jack/Canada Jay (Photo: Christian Artuso)

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

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

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

Dennis: Short tail?

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

European Starling (Photo: Adobe Stock)

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

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

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

Bald Eagles (Photo: Lorne Coulson)

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

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

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

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

Want to view Melba’s photos of birds?

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Junco in Pimachiowin Aki
Junco (Photo: Melba Green)

Grandpa’s Story: Gwiigwiishiwag

Whiskey Jack bird in tree.
Gwiigwiishiwag (Photo: Christian Artuso)

When I was out as a young boy with my slingshot, my Grandpa always told me not to bother Canada Jays, Gwiigwiishiwag, because they help moose hunters find moose. My Grandpa would talk to that bird, and they would understand him. Whichever direction the bird flies, he would go hunting for the day. Most of the time he was successful. My Grandpa would feed Gwiigwiishiwag, except before he went hunting. After Gwiigwiishi would show him the way, he would feed that bird, not one particular bird, but the one that showed him the way that day.”

—Little Grand Rapids First Nation Guardian Dennis Keeper tells his Grandpa’s story  

13 Rapids with a Traditional Place Names Map in Hand

When young people go out on the land, they come back with their language.

—Anishinaabe Elder, in translation

This summer, eight youth had a one-of-a-kind experience using the Poplar River First Nation Traditional Place Names map. The teens participated in a five-day knowledge-sharing trip hosted by Poplar River First Nation Guardian Norway Rabliauskas and his mother Sophia. Together, with hired guides, the group boated from the Poplar River First Nation community to Pinesewapikung Sagaigan (Weaver Lake). Along the way, they manoeuvred through 13 rapids marked on the map, and translated the names into Anishinaabemowin (Ojibwe language).

With names like Thagitowipowitik (Rapids before Poplar River flows into Weaver Lake) and Machi-powitik (Bad rapids where some people sense bad feelings), the map prepared them for the rapids ahead. It also helped them reflect on the past.

“I think it’s important for the young people to learn whey where they come from, and the history of Pinesewapikung Sagaigan (Weaver Lake),” Norway says.

The map gives meaning to places and helps keep the language and stories about these places alive.  Do you want to view the Poplar River First Nation Traditional Place Names map, with 149 named places? Click here and scroll down toward the bottom of the page.

Learning the History of Weaver Lake

Cultural heritage connects people and unites communities. The group camped on an island, where more people from the community were already gathered. Together, they visited the healing camp near Weaver Lake to learn more about the history of their community, and why the healing camp was established many years ago. 

“We wanted them to know who went there, why the camp exists, and why it is important,” Norway explains. He and Sophia shared with the youth that some Elders in the community were residential school survivors who used this site for their own personal healing journeys. 

Learning the Seven Sacred Teachings

Sophia also explained the principles of the Seven Sacred Teachings that have been passed down from generation to generation: 

  • wisdom 
  • love 
  • respect 
  • bravery 
  • honesty 
  • humility 
  • truth

Inspiring the Next Generation of Guardians

Anishinaabeg were placed on the land by the Creator and have a sacred responsibility to care for it, so the trip included a ride around the lake to see the offering rock and pictographs, with a hike up a high rock to see tea kettles (deep holes in rocks). The youth also learned about the trees in the area. Each youth received an information booklet. 

“I wanted to create a spark that might inspire them to work as Guardians,” Norway says. 

The youth will carry the land-based knowledge and skills with them into the future, he adds, noting that the youth prepared meals and helped around camp. 

“They set up and took down the tents, too,” he says.  “I wanted them to be involved as much as they could.”

Each youth had a journal to write down their own personal reflections.

“On the last day, we went fishing as a group and cooked our meal with the fish we caught,” says Norway.

Because the knowledge-sharing trip was such a success, Norway plans to make it an annual summer outing. “We’d like to make it bigger next year,” he says.

It was Norway’s work with the Education Department that inspired the trip, funded in part by Pimachiowin Aki. Norway facilitates a language and culture program that was cut short this past school year due to the COVID-19 school closures. He intends to continue the program in the current school year with the help of community members who speak Anishinaabemowin (Ojibwe language).