Pimachiowin Aki

World Heritage Site

Pauingassi First Nation

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

Naming Our Ancestors

Aniin (Hello)! Languages play an important role in the daily lives of all people and contribute to the world’s cultural diversity. But thousands of Indigenous languages have been in danger of disappearing for many years. 

We are excited to share that in 2019, the International Year of Indigenous Languages, language preservation is happening all over Pimachiowin Aki. One such example is the work being done by Gerald Neufeld. Gerald grew up in Pauingassi. For almost 20 years, he has been meeting with every community in Pimachiowin Aki and going through ancestral photos with residents to help identify Elders. This is Gerald’s way of giving back. He knows that making a connection to the past is important to current and future generations.

Fairwind (Naamiwan), a renowned medicine man from Pauingassi
Fair Wind (Naamiwan)

Gerald has been giving presentations to schools and community members, and the Pimachiowin Aki Board of Directors. Pimachiowin Aki is grateful to Gerald for volunteering his time and energy to maintain the language, songs and stories that form the unique cultural link between Anishinaabeg and Aki (the land). You’ll hear more about Gerald’s work in a future newsletter—about the Elders he has identified, like Fair Wind (Naamiwan), a renowned medicine man from Pauingassi, and the people he is still looking for answers about. Maybe you’ll be able to help him identify a photo?

Named Places

By documenting our ancestors’ names, we recognize and honour them. This is true, also, of documenting named places.

Each place in Pimachiowin Aki is known, understood and named. Some places are named after the topography or plant life found in the area. Other names reflect the histories of the people who have traveled through, observed, and made use of the land—like Kookooko’oosagasawining (Owl Smoking Island) on Poplar River ancestral lands, named after a woman Elder named Owl, where smoking ceremonies took place.

When my father was describing where he had been, he would say to us kee’apay namaytoowag, which means he could still feel the presence of people who had been there before. The stories of our ancestors are connected to those places and to us by the place names. 

—Sophia Rabliauskas

Poplar River First Nation has researched and documented 150 named places, and forwarded them to the Canadian Geographical Names Database so that they will show up on official maps sold to the public, and on popular sources like Google Maps.

Connecting Youth

Truth, Honesty, Respect posters

Posters line the hallways of schools in the four First Nations communities in Pimachiowin Aki. The posters feature inspiring messages and named places, giving meaning to these places and helping to keep their stories alive.

Follow us on Facebook to see more photos and information about language, culture and Keeping the Land in Pimachiowin Aki.