Pimachiowin Aki

World Heritage Site

Pauingassi First Nation

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 observations are the knowledge levels of their ancestral history may 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. When I left Pauingassi on that trip, I realized that photos of Elders show promise of something bigger. However, it took several more 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 break from our community presentation for lunch. While doing research to prepare a response for 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 of having 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 to be complicated when it could be straight forward.

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 the outcome, as a picture emerges, 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 characteristic 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

Land Management Plans: Protecting Pimachiowin Aki

Frank Duck sits in canoe with a paddle and gun in hand.

Twenty years ago, First Nation communities of Pimachiowin Aki formed a partnership to support each other in protecting ancestral lands. The vision and commitment are set out in the Protected Areas and First Nation Resource Stewardship: A Cooperative Relationship Accord (the Accord). The Accord recognizes formal protected area planning processes led by Anishinaabeg, which became the foundation of the Pimachiowin Aki World Heritage Site. Elders provided the vision for the plans, based on traditional harvesting areas of Anishinaabe families associated with customary stewardship and governance.

Today there are six community-led plans in Pimachiowin Aki that govern land use and decision-making and guide the work of the Guardians. These are the first plans of their kind to be completed in Manitoba, and the third in Ontario.

Community Review: Poplar River First Nation Land Management Plan

Asatiwisipe Aki Management Plan – Poplar River First Nation

Developed out of respect for “our ancestors who loved and cherished this land and cared for it for centuries to ensure all future generations would have life” and to “keep the land in its natural beauty as it was created”, the plan provides for the protection of the entire 8,620 square-kilometre Poplar River First Nation traditional territory.

Planning Meeting: Bloodvein River First Nation

Pimitotah – To Care for Our Land (Bloodvein First Nation)

This plan is dedicated to the Bloodvein River Elders “for sharing their knowledge of the land and resources within our traditional area, and for their help and guidance”. Protection and management of the 3,916 square kilometre traditional territory is guided by a commitment “to look after and take care of the habitat and living things that use this land. To have water that is safe for all living things. To have land that has not been disturbed by industrial development. To smell the fresh air that is free from pollutants.  Protection means we will ensure that if economic development takes place, it will be respectful of the land and all life that exists on the land.”

Open House: Little Grand Rapids First Nation

Ni-Kes Lands Management Plan – Little Grand Rapids First Nation (Manitoba)

Little Grand Rapids First Nation Community-Based Land Use Plan (Ontario)

With ancestral lands in both provinces of Manitoba and Ontario, the Little Grand Rapids First Nation completed two land management plans. The plans are “dedicated to the memory of Ni-Kes (Frank Duck), an esteemed Elder, whose knowledge and way of life continue to be an inspiration to the Little Grand Rapids Anishinaabeg”. The plans provide for the protection and management of lands and waters, continued traditional use, and support community-led sustainable economic development opportunities in the 6,612 square-kilometre Little Grand Rapids First Nation traditional territory.

Open House: Pauingassi First Nation

Naamiwan: The Land of Fair Wind Lands Management Plan – Pauingassi First Nation (Manitoba)

Pauingassi First Nation Community Based Land-Use Plan (Ontario)

Pauingassi First Nation has ancestral lands in both provinces of Manitoba and Ontario, and two land management plans. The plans are “dedicated to the memory of Naamiwan (Fair Wind), a renowned medicine man and healer, whose dream, drum and the ceremonies he conducted illustrate the important role of traditional Anishinaabe knowledge, practices and beliefs in land management and protection to this day.”

The plans provide legal protection of lands and waters while supporting potential sustainable economic development opportunities. In finding this balance, the Pauingassi land management plans are contributing to a stronger future for the community. The combined Pauingassi First Nation traditional territory is 4,525 square kilometres in area.

The Pimachiowin Aki Management Plan

The Pimachiowin Aki Corporation participates in implementation of the community-led plans to ensure the area’s Outstanding Universal Value continues to be protected. A Pimachiowin Aki Management Plan was developed by the partners as a unifying document, integrating customary governance and legal prescriptions across the site. This site-level management plan draws its primary direction from the First Nations’ Accord to protect and care for Pimachiowin Aki as a sacred duty and trust to future generations.

Bloodvein River First Nation

Feature photo: Ni-Kes (Frank Duck), Little Grand Rapids First Nation

Then and Now with Joe Owen

St. John Owen (Katoons) setting a trap,  October 1964 (Photo: Henry Neufeld)
Joe Owen, Pimachiowin Aki Board member and knowledge keeper from Pauingassi First Nation

The knowledge and skills that Anishinabeeg have used for thousands of years is passed down through generations. It’s a part of who we are.

“People have the teachings to survive on the land,” says Joe Owen, Pimachiowin Aki board member and knowledge keeper from Pauingassi First Nation.

While people still use the land and waters of Pimachiowin Aki as they have for millennia, modernity has brought changes over the years. Joe recently shared his thoughts about his community and the ways Anishinaabe culture thrives today.

Gathering medicines at Pauingassi First Nation (Photo: Colin Owens)

Memories of harvesting plants

“My dad would harvest plants when we were on the trapline. There was a preparation process, and when somebody got sick, there would be medicine ready to use.”

Some medicines were crushed up while others were boiled into a tea or chewed as is. Joe recalls a childhood memory when the pain from a toothache was quickly resolved by chewing on a small plant given to him by his father. “The pain never came back after I took the medicine that my dad gave me,” he says.

“He made an offering and placed the plant close to the fire and dried it. Then he crushed it and gave it to me and told me to put it where it hurts. The pain went away in under 20 minutes.”

Anishinaabeg continue to harvest medicines in Pimachiowin Aki. “People are still using traditional medicines from the land today,” says Joe.

Traditional medicine boiled into a tea (Photo: Hidehiro Otake)

Boreal forest plants are harvested for common uses, such as food, shelter, and medicine. Sage, cedar, weekay, sweet grass, muskeg roots, birchbark and many others can help heal a cut, take away pain or remove negative energy. Medicines are to be respected, so offerings are made in gratitude.

Dog sledding with canoe on ice taken at Pauingassi First Nation in front of the peninsula sandbar, early April 1962. Left: Charlie George Owen (Omishoosh). Back: Albert Pascal (Taki) (Photo: Henry Neufeld)

Memories of travel

Means of travel is a big change that Joe has witnessed since he was a small boy. In the past, people traveled mainly by foot, dog sled and canoe. Today, Anishinaabeg travel across Pimachiowin Aki by plane, motorboat, car and snowmobile. Our means of travel has changed but we use the same routes traveled by our ancestors for thousands of years. Through generations, we have maintained these ancient travel routes on land and water to trap, hunt, fish and gather.

Joe notes that portages along many rivers in Ontario and Manitoba are still in use. “People knew where to make the route, and that’s what we still use.”

Pauingassi First Nation community members, taken June 1955, two weeks after Miskwa’oo died. Miskwa’oo’s husband in mourning is Ankus squatted right of middle, front row  (Photo: Henry Neufeld)

Visiting in Little Grand Rapids

Little Grand Rapids First Nation and Pauingassi shared a single reserve until 1989 when a new reserve was created at Pauingassi. “For a long time, we traveled back and forth to Little Grand Rapids,” recalls Joe. My dad had an older sister in Little Grand, and we visited and would stay a couple days and come back.”

They also traveled back and forth to the store until Pauingassi eventually got its own. “We still network and communicate with Little Grand Rapids,’” Joe explains.

Memories of trapping

When Joe was a child, trapping was one of the only means of survival. People sold dried pelts to the Hudson Bay Company to make money.

Joe recalled that families would be gone for months at a time on their traplines. “At that time, there were families with a head person and helpers, and that’s the way it was for a long time. My dad had partners, and one partner would bring his family, too.”

Families had traplines that could be 10 to 50 miles away from the community. “Our trapline was 30 miles away from [Pauingassi First Nation],” says Joe. Depending on the season, they would walk or travel by canoe.

“They traveled before freeze-up and would return in the springtime. Then, they would go back in the fall and come back to spend Christmas in the community. They would go out in January until later March, and they would go out again and come back in May.”

While many people trap for food and income in Pimachiowin Aki today, they now have more options, says Joe.

“Today it’s much different because we have resources. We have jobs and programs, but [people] still go out hunting, trapping and fishing.” They don’t go out for as long as they used to, he adds.

Today, motorized travel makes seasonal trips quicker. “Some people take a plane. They have a canoe at the trapline to use when they get there,” Joe says.

The animals harvested are varied, as they have been for millennia, and include beaver, muskrat, fisher, otter, mink, weasel, squirrel, lynx, and fox.

His father’s stories

Joe fondly recalls the stories his father would share with him when they were out on the trapline. 

“There were lots of stories that my dad would tell us. Stories that were passed down from his dad. Legends that were passed down from generations. Some stories would have a name like Nanabush and Whiskey Jack. They really sounded true and made sense the way they were told.”

Fluctuating wildlife populations

Over the years, Joe has witnessed population changes in a variety of wildlife species in Pauingassi First Nation.

“Before 1980, we never had marten or sable,” he says. “Then all of a sudden, they appeared in our area. In 1985, the population was so huge. Today there are few. The lynx, too,” he adds. “One winter there would be some, but other times there would be few. It’s a pattern for species.”

Lynx in Pimachiowin Aki (Photo: Hidehiro Otake)

Joe recalled Elders’ stories about wildlife suddenly appearing or disappearing in the area.

“Elders said there were no moose in the community, and then one day, a hunter saw this animal and killed it, and soon enough people said it’s a moose. My dad told me that we didn’t have deer because of a big blizzard that moved the deer out. Deer are not common anymore.”

Joe attributes changes in wildlife populations and behaviour to climate change and forest fire.

“Eagles never came close to the community. Today, they come. They will land on the hydro pole and sit there. And also, the bear comes to the community, and the wolves. To me, they’re looking for food, and they continue to come around. They never did that years ago. The pelicans didn’t come to our area. I’m beginning to see them now.”

Keeping the land

One thing that modern times has not changed in Pimachiowin Aki is the ancient tradition of Ji-ganawendamang Gidakiiminaan (Keeping the land). Anishinaabeg continue to honour the Creator’s gifts and protect the healthy and culturally vibrant Land that Gives Life as our ancestors have for millennia.

Winter Solstice! & Other Celebrations to Enjoy this Season

There is a lot of joy to experience right now in Pimachiowin Aki, including these celebrations:

1. Joyful Month – Kissing Month

As people gather for winter celebrations, they greet each other affectionately—with a handshake and a kiss on the cheek—so December is known as the joyful month and January is known as the kissing month. In Pauingassi First Nation, December includes a Christmas dinner for the entire community. There is a similar feast for the Bloodvein First Nation community, with each household receiving a turkey.

2. Winter Solstice

December 21 marks the day with the shortest period of daylight in 24 hours and the longest night of the year (in the Northern Hemisphere), all thanks to the tilt of the earth.  

This date also means that winter is officially here. In Anishinaabemowin, winter is called Beepoon. The December moon is called makoshkish giizis and is known as the joyful moon. 

The colder, shorter days bring with it a peaceful silence, a kind of muffled quiet as you walk outdoors to gaze at the stars in the night sky. Enjoying a warm fire, being cozy under a blanket, ice-skating, playing hockey on the frozen lake, snowshoeing, tobogganing, and cross-country skiing are just some of the activities to look forward to as we celebrate the joys of winter. 

3. Magu zhi giizhigan & O gen du giizhigan

Younger generations of Anishinaabeg follow the 12-month calendar, but Elders in Pimachiowin Aki used the seasons to measure the days. We followed the 13 moons, which meant 13 months of 28 days, explains Bloodvein First Nation Guardian, Melba Green. “They didn’t really have holidays like Christmas and Thanksgiving,” she says. Today, many people in Pimachiowin Aki celebrate Christmas, known as Magu zhi giizhigan, and the New Year, known as O gen du giizhigan.

Fall Moose Hunt

A moose can provide six months of food for a family, but moose hunting is more than just practical. It’s a family tradition, passed down through generations. 

Norman Pascal of Pauingassi First Nation learned how to hunt from his grandfather, Bushie Pascal, when he was “old enough to know how to handle a gun,” at the age of 14. Today, he hunts duck, geese, moose, beaver and muskrat. He learned from past generations to only take what you need. “Just because you see five moose, you don’t shoot five moose,” he says. 

When someone kills a moose, they think about the whole community. If a family doesn’t have the capacity to hunt, hunters will share the meat with them. “We share the meat with whoever asks for it,” says Norman. 

Hunters will also hunt for the Elders in the community. Pimachiowin Aki Guardian Dennis Keepers says that there are eight people who look after the Elders in his community of Little Grand Rapids. They will harvest beaver and duck, and fish and hunt moose for them. Dennis says he “has lots of family in the area,” but the Elders he hunts for are not related to him. The Elders give him gas or other hunting supplies as payment. 

Moose hunting is so important to the Anishinaabeg of Pimachiowin Aki that many children enjoy official breaks from school in order to join their families on fall moose hunts. 

Dennis, who also learned how to hunt from his grandfather, plans to pass on his knowledge to his son when his son turns 10 years old. “I will take him and his friends out to learn how to survive out in the wild,” he says. 

In October, when moose are mating, you can hear the bellow of the males along the lakeshores.  Hunters use horns made of birch to call them. They typically lure the males by imitating the sound of a female moose (cow), or by imitating the sound of a male moose (bull).

Anishinaabeg are careful not to be wasteful. They honour the Creator’s gifts through the continued harvest of plants and animals in a manner that ensures continuity of all life on the land. The Guardians in each community of Pimachiowin Aki are constantly monitoring their areas, building relationships with hunters, and watching out for poachers and trophy hunters. 

In our ancestors’ time, a person who wasted an animal would be punished, explains Bloodvein First Nation Guardian Melba Green. “You take only what you need and don’t waste it,” she says. Today, community members report back to the Guardians, sharing what they observe when they go out onto the land. Any illegal activities or other areas of concern, including wastage, are passed along from Guardians to the relevant authorities. 

Anishinaabeg are respectful of all living things. Once a moose hunter skins the meat and hide, to share the good news of their successful hunt, they display the head in front of their home. It is a show of pride, but also a show of respect for the moose, which has given up its life to feed the people of Pimachiowin Aki. In an act of respect, the moose beard is hung in the trees. This tradition is to give back to the land, Norman points out.

Sadly, not all traditions are being kept alive. “The older generations used to make leather from the moose hide but there’s nobody doing this anymore,” says Norman.

Dennis stresses the importance of talking to the Elders, to learn from them. “All the knowledge they have, once they’re gone, it’s gone.” Knowing this makes Dennis’ job as a Guardian all the more important. A huge priority is to bring youth and Elders together on the land, he adds.

Photo: Hidehiro Otake