Pimachiowin Aki

World Heritage Site

Poplar River First Nation

Songmeter Project – First Results Are In

Thank you to contributors Councillor Eddie Hudson, Poplar River Lands Guardians Norway Rabliauskas and Brad Bushie, Dr. Jeff Wells, and Elisha Corsiga (writer)

Our Elders and their ancestors have cared for our Traditional Lands for over 6,000 years.

Protecting Pimachiowin Aki, which over 200 bird species rely on for survival, is an important example of how we care for the land,” says Poplar River First Nation Lands Councillor Eddie Hudson.

Since 2016, Poplar River Lands Guardian Norway Rabliauskas has been collaborating with scientists from Audubon’s Boreal Conservation program to better understand how songbird populations are changing in the face of climate change.  

The first results of the ‘Songmeter Project’ are in.

“Songmeters record bird sounds,” says Guardian Brad Bushie, Poplar River Lands Guardians Program. Using knowledge of the land, Poplar River Lands Guardians placed the recording units at four sites across the traditional territory, he explains.

The number of bird species recorded allows us to analyze population changes over time,” adds Dr. Jeff Wells, Vice President for Boreal Conservation at National Audubon Society.

Map of survey sites in Poplar River First Nation and its location within Pimachiowin Aki, courtesy Audubon

  • Guardians placed Songmeters in four survey sites in Poplar River First Nation throughout the spring of 2016
  • 71 bird species were detected
  • At least 18 of the species detected have more than 70% of their breeding range confined to the Boreal Forest biome, meaning their survival relies heavily on healthy landscapes like Pimachiowin Aki 
  • Two species were detected on more than half of all recordings: 
    • White-throated Sparrow 
    • Swainson’s Thrush  
  • Five species were detected on more than 30% of all recordings:
    • Blackburnian Warbler
    • Ovenbird 
    • Song Sparrow 
    • Bald Eagle
    • American Crow
Song Sparrow
Photo: Hidehiro Otake
Bald Eagle
Photo: Lorne Coulson
  • At least 20 species listed as special concern, threatened, or endangered by the Committee on the Status of Endangered Wildlife in Canada (COSEWIC) are believed to occur within Pimachiowin Aki. The Songmeter project captured recordings of three of the bird species listed by COSEWIC: 
    • Common Nighthawk
    • Eastern Whip-poor-will
    • Canada Warbler  
Common Nighthawk
Photo: Christian Artuso
Eastern Whip-poor-will
Photo: Christian Artuso
Canada Warbler
Photo: Christian Artuso
  • National Audubon Society’s recent study, Survival by Degrees, found that over two-thirds of North American birds are moderately or highly vulnerable to a global average temperature increase of 3°C by 2080. This includes many species detected at Poplar River First Nation, such as:  
    • Bay-breasted Warbler
    • Cape May Warbler
    • Canada Warbler
    • Blackburnian Warbler

How the collaboration began

“We first talked with the Guardians and community, and asked if they would be interested,” says Jeff.

Norway says the project is a good fit for his community. “One of our goals is to develop new research partnerships. Plus, the project builds on the monitoring work we have already been doing.”   

Indigenous Knowledge and Western Science come together

The Songmeter project relies heavily on Guardians, and the process of collaborating starts with listening and respect. 

Listening to Guardians’ advice is crucial in a project like this, where Indigenous Knowledge and Western Science combine to create strong, respectful conservation efforts, says Jeff. “Things always overlay with Indigenous knowledge.” 

Guardians serve as stewards and scientists and are central to a program that pairs data collection with Indigenous ecological knowledge to track changes across the site over time. 

Chad Wilsey, Vice President and Chief Scientist, National Audubon Society, in his blog about his work and experience in Poplar River First Nation

Guardians have a good understanding of the land and decide where to install Songmeters.

“Our Guardians’ hard work and understanding of the land have contributed to the project’s success,” says Councillor Eddie Hudson. “We are proud of the work they do.”

Guardian Norway Rabliauskas installs a Songmeter.

Songmeters last for a long time between battery changes. Recordings are saved onto SD cards for researchers to analyze.

The project continues

This past year, Guardians installed Songmeters in the same four locations as 2016. The 2017-2021 recordings have yet to be formally processed but since the start of the project, the number of species the team has identified has “greatly expanded,” Jeff says.  

Thousands of hours of song

Analyzing bird sounds can be a difficult and time-consuming task.

“What happens with this kind of work is that you can get thousands of hours of recordings, and you can imagine someone sitting down and listening… You can only get through so much,” says Jeff.

The relatively small team picked random samples, listening to four 10-minute recordings from each day collected in 2016.

187.3 hours of recordings were sampled between May 27 and July 1, 2016 

Birds of Poplar River Project – First Results

New technology to speed up the process

Recently, the team implemented BirdNET in their identification process. BirdNET is an artificial intelligence algorithm developed by the Cornell Lab of Ornithology. This bird identification machine can quickly go through recordings to identify specific bird species. 

The team will use BirdNet to help identify the recordings taken in Poplar River First Nation from 2017–2021. 

Looking forward

In the upcoming year, National Audubon Society and Poplar River First Nation Lands Guardians  Luke Mitchell, Brad Bushie and Youth Guardian Aiden Heindmarch will work together to expand the areas where Songmeters are placed. They plan to set up Songmeters in deeper and more remote areas of the forest.

“One place takes a couple of days to get to by boat,” Jeff says. “It’s exciting to see what we might find in these places.”

He hopes that over the years more First Nation communities can use Songmeters when developing their monitoring programs. He also hopes for more collaborative initiatives with communities in Pimachiowin Aki.

“If that’s what communities want to be a part of,” he says, “there are a lot of interesting things to discover.”

A Year of Connections for Pimachiowin Aki

As 2022 draws to a close, we look back at a stellar year of connections. A traditional medicine workshop brought together community members, an art installation shared Anishinaabeg traditional knowledge, and a PhD thesis and documentary film spread word of Pimachiowin Aki around the globe. Here are eight highlights from our special year:

1. What We Do to the Land We Do to Ourselves

Filmmaker Michael Zelniker joined the Pimachiowin Aki Directors and members for a special screening of his documentary film The Issue with Tissue­ – a Boreal Love Story. Michael’s film features First Nation Elders and leaders from across the boreal, including Bloodvein River First Nation Elder Leslie Orvis Sr. and Pimachiowin Aki Director William Young, along with leading scientists and activists. It was an emotional experience to see and hear stories of the devastating impacts of colonization and damage done to Mother Earth as the world’s boreal forest is clearcut to manufacture toilet paper.

More than one million acres of boreal forest are lost to clear cutting in Canada every year. 

Forests take care of us. But we are cutting down the world’s oldest living trees and flushing them down the toilet, Michael warns.  

In early December, he spoke with CBC about his film and how the logging industry has affected the boreal forest and the life it supports. Indigenous Peoples have protected millions of acres of boreal forest in Pimachiowin Aki from destruction from human activity for over 7,000 years.

A Little Paper Creates a Big Problem

See the trailer for The Issue with Tissue – A Boreal Love Story

2. A Tiny Bird on a Tremendous Journey

For World Migratory Bird Day, Bloodvein River First Nation Guardian Melba Green helped the National Audubon Society remind the world that birds connect us all.  

Melba joined Audubon’s Dr. Jeff Wells in a video to discuss the Canada Warbler, a vulnerable species that finds refuge in Pimachiowin Aki.

“Pimachiowin Aki is [committed] to protecting wildlife, birds, and land from mining and forestry, and all other things that harm the land,” Melba explains.

Millions of birds migrate to and from Pimachiowin Aki each year, including the Canada Warbler. Contrary to its name, this bright yellow songbird sets out on a heroic, international voyage – it leaves the forest wetlands of Pimachiowin Aki in August for woodlands on the Texas coast, its first stop on the way to La Semilla, a natural reserve in Colombia.

Conservation of these areas, from the boreal forest of Pimachiowin Aki to South America, is critical to birds’ survival.

“Without strong, large, intact protected areas in the boreal forest, [birds’ migratory] cycles could shut down,” says Jeff.

“It’s really important for us to maintain these areas,” Melba adds.

64 % of Canada Warblers rely on Canadian Boreal Forest for their breeding grounds.

Birds are indicators of our changing climate. Global warming is the biggest threat to their natural habitat, and shifting migratory patterns demonstrate this.

See the full video featuring Melba: http://surl.li/ebgvp

3. Women Turn Out for Trapping Education Course

Pimachiowin Aki, with financial support from the South East Resource Development Council, organized a week-long trapper education course at Little Grand Rapids First Nation.

An instructor from Red Lake taught the group of mainly women how to create muskrat boxes, a skill required to obtain their trapping licences.

Did you know?
Traplines in Little Grand Rapids span both Manitoba and Ontario. Manitoba recognizes Ontario trapper training programs for licensing in Manitoba, but you must receive training from a qualified instructor in Ontario to get a licence to trap there.

Bloodvein plans to hold a trapper training course in January 2023. The course is full, but the Bloodvein River First Nation Guardian will share information if space becomes available.

4. Pimachiowin Aki Provides Global Inspiration

N. Ireland

If you close your eyes and think about Pimachiowin Aki, what do you see? What do you hear? What do you feel?

Dr. Gemma Faith had never been to Pimachiowin Aki, but three years ago, as a PhD researcher at Ulster University in Northern Ireland, she noticed that this special place came to life online with “rich and stirring content” that made her feel like she was here. Gemma was so impressed with Pimachiowin Aki’s online presence and values-based approach to management that she chose to use Pimachiowin Aki as a case study for her thesis: Evaluating World Heritage Interpretation in Online Spaces and its Potential to Prime the Development of Eco-Cultural Tourism Experiences (Virtual and Onsite): A Case Study on Pimachiowin Aki, Canada’s First Mixed World Heritage Site.

Dr. Faith studied Pimachiowin Aki over a three-year period, capturing and analyzing information, including:  

  • pimaki.ca
  • Facebook page
  • Official documents
  • Zoom interviews with Pimachiowin Aki Directors and members
  • Insights shared by community members through written submissions
Dr. Gemma Faith graduated with a degree of Doctor of Philosophy from Ulster University in Northern Ireland in December 2022. Pimachiowin Aki’s contribution is acknowledged in her PhD thesis.  

What is the purpose of the study?

With technology at our fingertips, people can explore any place in the world with a few swipes and clicks. It’s important for mixed World Heritage sites like Pimachiowin Aki to carve out a place on the internet, so that people learn about Outstanding Universal Value and why it is preserved for the benefit of all humanity. 

Gemma’s study explores how Pimachiowin Aki communicates the unique bond that Anishinaabeg have with the land to people around the world through social media and our website.  It also looks at ways that online communication can be used to develop eco-cultural tourism.

New tourism development is in its infancy at Pimachiowin Aki, but exploring pimaki.ca or browsing its social media is like having a local, online tour guide:

  • Someone to show you what makes this mixed World Heritage site special (through text, photographs, video storytelling and descriptions)
  • Someone to share and explain the values that preserve and sustain this protected area
  • Someone to answer your questions or comments  

By presenting Pimachiowin Aki’s online presence as a global exemplar (a good example to the world), it is hoped that the findings of the study will aid the management of online heritage interpretation at future mixed sites in Canada and the world, Gemma says. Pimachiowin Aki thanks Dr. Gemma Faith for her gift of curiosity, and the Elders, knowledge keepers and community members who share stories and bring Anishinaabeg cultural heritage to life for our social media followers, newsletter subscribers, and web visitors from across the globe.

5. Elders Share Knowledge of Traditional Medicines

Ka mashkawak mashkiski (sage) means ‘the strong medicine’ and has a very strong scent. This traditional knowledge was shared during a discussion with Elders in Pauingassi First Nation this fall.

The community event, sponsored by Pimachiowin Aki, focused on traditional medicines.

Participants discussed traditional plant names, when to harvest them, parts of plants used for medicines, symptoms they treat, how to prepare them, and how they’re used today.

Joe Owen, Pimachiowin Aki Board member and knowledge keeper from Pauingassi First Nation, says, “The important thing is I’m trying to encourage Elders, whatever they still know, to exercise using that knowledge about medicines. The medicines help with some illnesses.  It is nice to share with the people from other communities too. If Elders have any young people who come around to their houses, it is good to talk with them about some of the medicines we still have out there.”

Organizers are currently working on a document to share teachings from the workshop with community members. Watch for it in our future eNews.

6. Wildfire Sparks Art at an International Festival

Pimachiowin Aki was excited to be a part of an art installation of dancing trees created by artist Jonathan Green. The installation, which appeared during Nuit Blanche Winnipeg, was inspired in part by Pimachiowin Aki’s fire cycle graphic.

“I found the graphic when I was looking for an image to explain the idea of a fire cycle,” says Jonathan. “I scrolled down to Pimachiowin Aki’s version of the cycle and immediately loved its clarity, and the way it explains details such as wild berries becoming abundant, animals migrating, and how the land changes.”

“I’ve been researching wildfires for years, but I didn’t know former burn sites make for good hunting,” says Jonathan. “The graphic is so rich in local Anishinaabeg knowledge and practice it felt like something I could trust innately.”

Artist Jonathan Green

Jonathan credits Pimachiowin Aki’s fire cycle graphic, adapted from work by Dr. Andrew Miller, with inspiring him to include trees from the boreal in his installation, which he designed to help visitors get a better understanding of how wildfires impact habitats.

“I hope it allows us all to consider the human impact on the environment and the ways in which many recent large-scale wildfires are a direct result of extreme climate change due to this human impact.”

7. Making Strides in Digital Map Project

Fieldwork for the much-anticipated digital habitat maps, in partnership with ECOSTEM, continued this year, with tours around Aikens Lake and Fishing Lake.

ECOSTEM is now in the process of creating a preliminary version of the habitat map, which we expect to release in March 2023, followed by detailed maps of cultural features.

Elders, Pimachiowin Aki Guardians and other knowledge keepers are contributing data and information to the maps, such as knowledge of wildlife-habitat relationships, and will be able to use the maps to preserve important habitats and keep an eye on the health of the land.

“The maps won’t just show us the land; they will show us what the land can sustain,” says Alison Haugh, Executive Director of Pimachiowin Aki. 

Learn more about the digital maps and how they’re created.

The challenges of mapping

It takes thousands of photos, drone and satellite imagery, and physical samples to create the maps. In the development stages, the mapping team faced multiple challenges getting what they need. Wildfires had swept through the land in 2021, accompanied by COVID-19 restrictions and a months-long drought, which made floatplane and boat travel nearly impossible.

Drones were prohibited from flying due to NAV Canada restrictions to avoid conflicts with firefighting aircraft.

These challenges postponed ECOSTEM’s image collection process to this year, when they were able to continue their fieldwork.

Though easier on their team, 2022 presented its own hurdles. For starters, massive snowfall led to record-breaking high water levels throughout Manitoba.

In addition, “drones have been grounded more than expected due to rain and high winds,” reports ECOSTEM’s Dr. James Ehnes. Despite this, the team was able to complete all of the planned fieldwork.

At times, Pimachiowin Aki Guardians couldn’t do groundwork because roads were covered with water and rapids were so strong that some areas were too dangerous to visit.

If weather concerns weren’t enough to stand in the way of the project, Transport Canada established new restrictions for transporting lithium-ion batteries on commercial flights.

“We now have to discharge the battery, get a third party to certify that they’re discharged, and ship them separately on a cargo flight,” says James. “This process has not only added time prior to getting in the field; it then takes the rest of the day to recharge the batteries.

A team effort

Miigwech to Guardian Colin Owens of Pauingassi First Nation, who travelled great distances by boat to capture images and was very helpful in transporting the crew and gear around the community each day and shipping generators to Winnipeg. 

8. Happy Birthday to World Heritage!

2022 marked the 50th anniversary of the World Heritage Convention, which Canada joined in 1976, becoming a part of an international movement to safeguard the world’s cultural treasures.

“The purpose of the World Heritage Convention is to identify, protect, and preserve cultural and natural places across the world that are deemed to have Outstanding Universal Value, and should therefore be protected and recognized internationally for current and future generations,” says Rebecca Kennedy, Manager of International Affairs for Parks Canada.

“Canada is blessed with a diversity of natural and cultural heritage from coast to coast to coast, including 20 sites that have been inscribed on the World Heritage List,” she adds.

There was no better time than 2022 for Canadians to learn about these 20 incredible places. Many of Canada’s World Heritage Sites, including Pimachiowin Aki, offered special in-person and virtual activities to highlight this landmark year.

Take a cross-Canada video tour to celebrate the shared heritage of humankind:

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

Community-Based Monitoring Project in Poplar River First Nation

By Ray Rabliauskas | Photos: Jesse Belle

This past summer our Lands Guardian Program started a Community-Based Monitoring Project. We are collecting data using drones to monitor Lake Winnipeg algal blooms and shoreline erosion as well as testing water quality in the Poplar River that may affect fishing harvests and access to fishing grounds within Poplar River Traditional Territory.

Poplar River First Nation is moving towards becoming self-reliant with monitoring lands and waters by combining both scientific methods with what is already known—Elders’ Traditional Knowledge. We understand the importance of having the best information available so we can make good decisions in regards to our lands. Poplar River First Nation also understands the importance of having our own people with skills and equipment to do this work ourselves.

The Monitoring Program will provide learning opportunities for youth from our Elders and scientists so they can continue and expand the scope of this work for years to come.

(left to right) Brad Bushie with Dennis Bittern and Norway Rabliauskas of the Poplar River First Nation Lands Guardian program.

We have hired Brad Bushie as part of our Community Based Monitoring Project.

“My name is Brad Bushie. I am from Poplar River and I am 24 years old. I have been working on and off for several years with our Lands Guardian Program. I have been hired full time to work with our drone to monitor the effects of climate change. I have received my certification as a Drone Pilot with a limited licence. This means I can operate our drone in uncontrolled airspace. I have almost completed training and studying to receive my Advanced Drone Pilot Licence, which will allow me to fly the drone anywhere in Canada. I love this work. It’s good to work with our Elders and the drone is a very cool instrument; it’s like a live video game.”

Brad Bushie, Poplar River First Nation

(left to right) Tom Sutton of North/South Consultants trains Brad Bushie to use the drone.

We are happy to share and highlight the work of our very competent Lands Guardians’ Team. As a community, we are very proud of these young people and the work they do.

Poplar River First Nation Lands Program

The following report summarizes the main field activities conducted and data collected during year two of the project:

Poplar River First Nation CBM-Year 2-Report_02Download

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