DOCSLIB.ORG

As for Me and My House: Zhaawanaash and Methodism at Berens River, 1874–1883

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
As for Me and My House: Zhaawanaash and Methodism at Berens River, 1874–1883 As for Me and My House: Zhaawanaash and Methodism at Berens River, 1874–1883 JENNIFER S. H. BROWN University of Winnipeg When Canada’s numbered treaties were signed, they named certain Aboriginal men as chiefs, giving them a place in Canadian history. Sometimes a man who was already a leader of his community retained and enhanced his position in becoming a treaty chief, as did Tapastanum of the Cree community of Pimicikamak (Cross Lake) when Treaty 5 was signed at Norway House (Manitoba) in September 1875 (Lindsay 2012). In other instances, leadership changed with the treaty-signing, and the men who had previously led their communities became less visible as others gained new prominence. Such was the case for a senior Ojibwe chief when Berens River, Manitoba, and its surrounding communities entered Treaty 5. On 20 September 1875, four days before Tapastanum was designated as treaty chief at Cross Lake, the people of Berens River saw the leadership of their community pass from Zhaawanaash (‘He Who Soars or Flies on the South Wind’) to Jacob Berens, his nephew, then entering his forties. Zhaawanaash was not mentioned in the treaty, and passed into obscurity. He emerges from the shadows as a dynamic presence, however, if we look more closely. The juxtaposition, for this paper, of several dispersed and little known documents provides glimpses of his roles and character during a brief but highly significant transitional period. (My thanks to John Nichols for help with the orthography and meaning of “Zhaawanaash.”) When Jacob Berens became chief at Berens River, the shift was more a succession than a supplanting, for Zhaawanaash was the younger brother of his father, Bear (‘Makwa’). Zhaawanaash had succeeded Bear as leader a short time before, since Bear had recently died, probably early in 1874. Jacob, born in the mid-1830; he was Bear’s eldest son. In turn, Bear and Zhaawanaash were the sons of Yellow Legs, a powerful medicine man who was the progenitor of the Moose Clan people in the region, and of 79 80 JENNIFER S. H. BROWN several family lines that later assumed different surnames, Berens and others (Brown 1998; Hallowell 1992, Chapter 1). Although Zhaawanaash is much less known than Jacob Berens, the writings of the local Hudson’s Bay Company employees, Methodist missionary Egerton R. Young in the 1870s, and anthropologist A. Irving Hallowell in the 1930s all tell us something of his life. Young and Hallowell also recorded details that go beyond facts, telling us of a man who in his last decade of life actively engaged with the changes surrounding him in the 1870s and left some strong memories both among his own people and with the sojourners in his community. Zhaawanaash exemplified familial continuities in leadership, being one of a chain of leaders reaching from his grandfather, Yellow Legs, down to his grandnephew, William Berens, who served as chief from 1917 to 1947. William, born in 1866, worked closely with Hallowell through the 1930s as collaborator, interpreter, and guide, and powerfully conveyed to Hallowell his ancestors’ prominence and their stories (Berens 2009). Hallowell’s posthumously published ethnography, The Ojibwa of Berens River, Manitoba (1992), outlines the Berens genealogy, from Yellow Legs down to William Berens and his family, across four generations. Yellow Legs, by Hallowell’s estimate, was born in the mid-1700s (1992:11). He must have been one of the first Ojibwe people to take up residence on the west side of Lake Winnipeg. His eldest son, Bear, was probably born in the 1790s, and Zhaawanaash perhaps around 1800. When Zhaawanaash died at Berens River in the winter of 1882–83 (about one year later than Tapastanum), he was described as the “oldest member” of the Methodist church there (Ross 1882–83). William Berens told Hallowell a few interesting things about Zhaawanaash and mentioned him also in his reminiscences, which Hallowell wrote down in 1940. One of Berens’s earliest memories, dating from about 1870–72, was of attending a Midewiwin ceremony held at the mouth of the Berens River. As he told Hallowell, “I saw my grandfather [Bear] in the Midéwi·win once. It must have been the last one ever held at the mouth of the river. My grandfather was the headman. I had a small piece of dog meat passed to me that time and I ate it” (Berens 2009:42). Zhaawanaash assisted in leading the ceremony, and Berens showed Hallowell “the spot where the lodge had been erected.” Hallowell added that after Bear died, Zhaawanaash converted to Christianity “and joined the Protestant church” AS FOR ME AND MY HOUSE 81 (Hallowell 1936:49). But in fact, the course that Zhaawanaash followed in the years 1874 to 1877 was not quite so simple. A closer look at Berens River before and during those years illuminates the complex changes with which Zhaawanaash and his kin were coping. The mouth of the river was both a natural place for Ojibwe people to settle and a regular stopping point for travelers up and down Lake Winnipeg. In the 1700s, French and later North West Company fur traders from Montreal, and Hudson’s Bay Company traders venturing inland from the Albany River watershed and from the York Factory region, all passed by and sometimes built trading posts there and upriver. Fur resources in the region were depleted by the time that the Hudson’s Bay and North West companies merged in 1821, and fur trade traffic in the interior diminished (Lytwyn 1986). But Lake Winnipeg was still the great inland lake on which everyone traveled when heading north to Norway House, or the Saskatchewan River and the Athabasca country. The Ojibwe became quite familiar with the newcomers, the log and timbered structures they built, the goods they brought, and some of their curious ways. In the 1840s and 1850s, new kinds of outsiders were increasingly seen in the area. Some of the first missionaries to Red River, arriving by York Factory, had traveled down the lake in the 1820s. But the founding of Methodist missions at Norway House and other inland posts from 1840 onward brought a new stream of churchly visitors traveling both north and south, some of whom paused at Berens River. In the summer of 1854, the Rev. John Ryerson, a Methodist from Upper Canada, paid a visit and thought the locale a favorable site for a mission. He received a mixed reception when he tried to interview some of the Ojibwe residents, however. As he recorded, “the two Indians who acted as the spokesmen for the rest, were, as I afterwards learned, medicine men or conjurors, who derive a profit from their craft, and are therefore opposed to whatever may endanger it” (Ryerson 1855:81). In turn, the “medicine men” were not favorably impressed by their visitor. The following year, another Methodist clergyman, Thomas Hurlburt, stopped by. The Berens River chief (probably Bear) told him bluntly that neither he nor his predecessor had followed proper Ojibwe protocol, if they wished to address them seriously. “When I visited the Indians of Beerin River in the summer of 1855,” Hurlburt recalled, “they thought it an unheard of indignity for me to request the privilege of speaking to them on the subject of religion without first 82 JENNIFER S. H. BROWN making them a donation. The head man said to me, ‘the big black coat that passed here last summer insulted us greatly by requesting to speak to us, and only gave us a piece of tobacco each about so long’—measuring on his finger about the length of half a plug. ‘We expect that when anyone comes to speak to us that he will place before us a considerable quantity’ ” (Hurlburt, 17 Feb. 1858, writing from Garden River to the Christian Guard- ian, reference courtesy of Donald B. Smith). The offering and acceptance of tobacco were key symbols in establishing a mutual willingness to com- municate about important matters. Berens River people themselves often traveled widely around Lake Winnipeg. Those who worked as tripmen in the service of the Hudson’s Bay Company (HBC) frequently visited Norway House, and some of them visited the Methodists at their nearby mission village of Rossville. Successive ministers at Rossville baptized numbers of Berens River people from the 1840s to the 1870s when Berens River acquired its own semi- permanent mission station. Most notably, Jacob Berens, son of “Mahquah” [Bear], was baptized by the Rev. George McDougall there on 25 February 1861, the first of his family to take that step (Wesleyan Methodist Register of Baptisms, Norway House, no. 1110). We have no record of why Jacob, then in his mid-twenties, made this decision. But his senior relatives already provided models of adaptability and flexibility, as when his grandfather’s family moved from northwestern Ontario to the west side of Lake Winnipeg. Jacob probably saw the church, at least initially, as a new and helpful source of spiritual power that could coexist with the religious practices of Yellow Legs, Bear, and Zhaawanaash. A striking piece of advice that Jacob gave to his son William, which William always treasured, expressed his outlook well: “Don’t think you know everything. You will see lots of new things and you will find a place in your mind for them all” (Berens 2009:38). Another personal factor in Jacob’s life at this time may have been his courtship of Mary McKay. Mary was the daughter of a Scots-Cree HBC trader, William McKay, whose father had taken him as a boy to Scotland, probably for schooling. Jacob’s baptism and his taking of a Christian name could have helped reconcile McKay to his daughter’s marriage to an Indian, and indeed McKay later lived out his last years with the Berens family (Berens 2009:41, 204n12).
Load more

Recommended publications
  • Indigenous-Led, Land-Based Programming Facilitating Connection to the Land and Within the Community
    Indigenous-Led, Land-Based Programming Facilitating Connection to the Land and within the Community By Danielle R. Cherpako Social Connectedness Fellow 2019 Samuel Centre for Social Connectedness www.socialconnectedness.org August 2019 TABLE OF CONTENTS Executive Summary Section 1: Introduction --------------------------------------------------------------------------------------------- 3 1.1 Research and outreach methodology Section 2: Misipawistik Cree Nation: History & Disruptions to the Land ----------------------------- 5 2.1 Misipawistik Cree Nation 2.2 Settler-colonialism as a disruption to the connection to the land 2.3 The Grand Rapids Generating Station construction and damage to the land 2.4 The settlement of Hydro workers and significant social problems 2.5 The climate crisis as a disruption to the connection to the land 2.6 Testimonies from two local Elders, Alice Cook and Melinda Robinson Section 3: Reconnecting to the Land using Land-Based Programming ------------------------------ 16 3.1 Misipawistik Pimatisiméskanaw land-based learning program 3.1 (a) Providing culturally relevant education and improving retention of students, 3.1 (b) Revitalizing Cree culture, discovering identity and reconnecting to the land, 3.1 (c) Addressing the climate crisis and creating stewards of the land, 3.1 (d) Building community connectedness (Including input from Elders and youth). 3.2 Misipawistik’s kanawenihcikew Guardians program Section 4: Land-Based Programming in Urban School Divisions -------------------------------------- 25 4.1
    [Show full text]
  • Temagami Area Rock Art and Indigenous Routes
    Zawadzka Temagami Area Rock Art 159 Beyond the Sacred: Temagami Area Rock Art and Indigenous Routes Dagmara Zawadzka The rock art of the Temagami area in northeastern Ontario represents one of the largest concentrations of this form of visual expression on the Canadian Shield. Created by Algonquian-speaking peoples, it is an inextricable part of their cultural landscape. An analysis of the distribution of 40 pictograph sites in relation to traditional routes known as nastawgan has revealed that an overwhelming majority are located on these routes, as well as near narrows, portages, or route intersections. Their location seems to point to their role in the navigation of the landscape. It is argued that rock art acted as a wayfinding landmark; as a marker of places linked to travel rituals; and, ultimately, as a sign of human occupation in the landscape. The tangible and intangible resources within which rock art is steeped demonstrate the relationships that exist among people, places, and the cultural landscape, and they point to the importance of this form of visual expression. Introduction interaction in the landscape. It may have served as The boreal forests of the Canadian Shield are a boundary, resource, or pathway marker. interspersed with places where pictographs have Therefore, it may have conveyed information that been painted with red ochre. Pictographs, located transcends the religious dimension of rock art and most often on vertical cliffs along lakes and rivers, of the landscape. are attributed to Algonquian-speaking peoples and This paper discusses the rock art of the attest, along with petroglyphs, petroforms, and Temagami area in northeastern Ontario in relation lichen glyphs, to a tradition that is at least 2000 to the traditional pathways of the area known as years old (Aubert et al.
    [Show full text]
  • Thistle Indian-Trader.Pdf
    THE UNIVERS]TY OF MANITOBA INDIAN--TRADER RELATIONS: AN ETHNOH]STORY OF WESTERN WOODS CREE.-HUDSONIS BAY COMPANY TRADER CONTACT IN THE CUMBERLAND HOUSE--THE PAS REGION TO 1840 A thesis subnitted to the Faculty of Graduate Studies in partial fulfillment of the requirenents for the degree of Master of Art s in the Indívidual Tnterdisciplinary Programne (Anthropology, History, Educat i on) by Paul Clifford Thistle .Tu 1v 19 8 3 INDIAN--TRADDR REI-ATIONS: AN ETHNOII ISTORY 0F I¡]ESTERN WOODS CREE--HUDSONTS BAY COMPANY TRADER CONTACT IN THE CUMBERLAND HOUSE--THE PAS REGION TO I84O by PauI Cl ifford Thistle A tlìesis submitted to the Faculty of G¡aduate Studies ol the University of Manitobâ in partial fulfillment of the requirenìer.ìts of the degree of MASTER OF ARTS @ 1983 Pe¡missjon has been granted to the LIBRARY OF THE UNIVER- SITY OF MANITOBA to lend or sell copies of this thesis. to the NATIONAL LIBRARY OF CANADA to microfilnr this thesis and to lend or sell copies of the film, and UNIVERSITy MICROFILMS to publish an abstract of this thesis. The author reserves other publication rights, and neither the thesis nor extensive extracts from it may be printed or other- wise reproduced without the autho¡'s w¡ittelr perurissiotr. TABLE OF CONTENTS ACKNOWLEDGEMENTS ABSTRACT vl1 CHAPTER I ]NTRODUCT ION 1 The Prob 1em 1 Purpose 3 Scope 4 S igni ficance 5 Method 11 The o ry T4 (i) Ethnic/Race Relations Theory 16 (ii) Ethnicity Theory 19 (iii) Culture Change and Acculturat i on Theory 22 Sumrnary Discussion 26 II ETHNOGRAPHY OF THE RELATION z8 Introduction .
    [Show full text]
  • Chapter 4 – Project Setting
    Chapter 4 – Project Setting MINAGO PROJECT i Environmental Impact Statement TABLE OF CONTENTS 4. PROJECT SETTING 4-1 4.1 Project Location 4-1 4.2 Physical Environment 4-2 4.3 Ecological Characterization 4-3 4.4 Social and Cultural Environment 4-5 LIST OF FIGURES Figure 4.1-1 Property Location Map ......................................................................................................... 4-1 Figure 4.4-1 Communities of Interest Surveyed ....................................................................................... 4-6 MINAGO PROJECT ii Environmental Impact Statement VICTORY NICKEL INC. 4. PROJECT SETTING 4.1 Project Location The Minago Nickel Property (Property) is located 485 km north-northwest of Winnipeg, Manitoba, Canada and 225 km south of Thompson, Manitoba on NTS map sheet 63J/3. The property is approximately 100 km north of Grand Rapids off Provincial Highway 6 in Manitoba. Provincial Highway 6 is a paved two-lane highway that serves as a major transportation route to northern Manitoba. The site location is shown in Figure 4.1-1. Source: Wardrop, 2006 Figure 4.1-1 Property Location Map MINAGO PROJECT 4-1 Environmental Impact Statement VICTORY NICKEL INC. 4.2 Physical Environment The Minago Project is located within the Nelson River sub-basin, which drains northeast into the southern end of the Hudson Bay. The Minago River and Hargrave River catchments, surrounding the Minago Project Site to the north, occur within the Nelson River sub-basin. The William River and Oakley Creek catchments at or surrounding the Minago Project Site to the south, occur within the Lake Winnipeg sub-basin, which flows northward into the Nelson River sub-basin. The topography in these watersheds varies between elevation 210 and 300 m.a.s.l.
    [Show full text]
  • Treaty 5 Treaty 2
    Bennett Wasahowakow Lake Cantin Lake Lake Sucker Makwa Lake Lake ! Okeskimunisew . Lake Cantin Lake Bélanger R Bélanger River Ragged Basin Lake Ontario Lake Winnipeg Nanowin River Study Area Legend Hudwin Language Divisi ons Cobham R Lake Cree Mukutawa R. Ojibway Manitoba Ojibway-Cree .! Chachasee R Lake Big Black River Manitoba Brandon Winnipeg Dryden !. !. Kenora !. Lily Pad !.Lake Gorman Lake Mukutawa R. .! Poplar River 16 Wakus .! North Poplar River Lake Mukwa Narrowa Negginan.! .! Slemon Poplarville Lake Poplar Point Poplar River Elliot Lake Marchand Marchand Crk Wendigo Point Poplar River Poplar River Gilchrist Palsen River Lake Lake Many Bays Lake Big Stone Point !. Weaver Lake Charron Opekamank McPhail Crk. Lake Poplar River Bull Lake Wrong Lake Harrop Lake M a n i t o b a Mosey Point M a n i t o b a O n t a r i o O n t a r i o Shallow Leaf R iver Lewis Lake Leaf River South Leaf R Lake McKay Point Eardley Lake Poplar River Lake Winnipeg North Etomami R Morfee Berens River Lake Berens River P a u i n g a s s i Berens River 13 ! Carr-Harris . Lake Etomami R Treaty 5 Berens Berens R Island Pigeon Pawn Bay Serpent Lake Pigeon River 13A !. Lake Asinkaanumevatt Pigeon Point .! Kacheposit Horseshoe !. Berens R Kamaskawak Lake Pigeon R !. !. Pauingassi Commissioner Assineweetasataypawin Island First Nation .! Bradburn R. Catfish Point .! Ridley White Beaver R Berens River Catfish .! .! Lake Kettle Falls Fishing .! Lake Windigo Wadhope Flour Point Little Grand Lake Rapids Who opee .! Douglas Harb our Round Lake Lake Moar .! Lake Kanikopak Point Little Grand Pigeon River Little Grand Rapids 14 Bradbury R Dogskin River .! Jackhead R a p i d s Viking St.
    [Show full text]
  • Lt. Aemilius Simpson's Survey from York Factory to Fort Vancouver, 1826
    The Journal of the Hakluyt Society August 2014 Lt. Aemilius Simpson’s Survey from York Factory to Fort Vancouver, 1826 Edited by William Barr1 and Larry Green CONTENTS PREFACE The journal 2 Editorial practices 3 INTRODUCTION The man, the project, its background and its implementation 4 JOURNAL OF A VOYAGE ACROSS THE CONTINENT OF NORTH AMERICA IN 1826 York Factory to Norway House 11 Norway House to Carlton House 19 Carlton House to Fort Edmonton 27 Fort Edmonton to Boat Encampment, Columbia River 42 Boat Encampment to Fort Vancouver 62 AFTERWORD Aemilius Simpson and the Northwest coast 1826–1831 81 APPENDIX I Biographical sketches 90 APPENDIX II Table of distances in statute miles from York Factory 100 BIBLIOGRAPHY 101 LIST OF ILLUSTRATIONS Fig. 1. George Simpson, 1857 3 Fig. 2. York Factory 1853 4 Fig. 3. Artist’s impression of George Simpson, approaching a post in his personal North canoe 5 Fig. 4. Fort Vancouver ca.1854 78 LIST OF MAPS Map 1. York Factory to the Forks of the Saskatchewan River 7 Map 2. Carlton House to Boat Encampment 27 Map 3. Jasper to Fort Vancouver 65 1 Senior Research Associate, Arctic Institute of North America, University of Calgary, Calgary AB T2N 1N4 Canada. 2 PREFACE The Journal The journal presented here2 is transcribed from the original manuscript written in Aemilius Simpson’s hand. It is fifty folios in length in a bound volume of ninety folios, the final forty folios being blank. Each page measures 12.8 inches by seven inches and is lined with thirty- five faint, horizontal blue-grey lines.
    [Show full text]
  • 2010-2011 Annual Report
    First Nations of Northern Manitoba Child and Family Services Authority CONTACT INFORMATION Head Office Box 10460 Opaskwayak, Manitoba R0B 2J0 Telephone: (204) 623-4472 Facsimile: (204) 623-4517 Winnipeg Sub-Office 206-819 Sargent Avenue Winnipeg, Manitoba R3E 0B9 Telephone: (204) 942-1842 Facsimile: (204) 942-1858 Toll Free: 1-866-512-1842 www.northernauthority.ca Thompson Sub-Office and Training Centre 76 Severn Crescent Thompson, Manitoba R8N 1M6 Telephone: (204) 778-3706 Facsimile: (204) 778-3845 7th Annual Report 2010 - 2011 First Nations of Northern Manitoba Child and Family Services Authority—Annual Report 2010-2011 16 First Nations of Northern Manitoba Child and Family Services Authority—Annual Report 2010-2011 FIRST NATION AGENCIES OF NORTHERN MANITOBA ABOUT THE NORTHERN AUTHORITY First Nation leaders negotiated with Canada and Manitoba to overcome delays in implementing the AWASIS AGENCY OF NORTHERN MANITO- Aboriginal Justice Inquiry recommendations for First Nation jurisdiction and control of child welfare. As a result, the First Nations of Northern Manitoba Child and Family Services Authority (Northern BA Authority) was established through the Child and Family Services Authorities Act, proclaimed in November 2003. Cross Lake, Barren Lands, Fox Lake, God’s Lake Narrows, God’s River, Northlands, Oxford House, Sayisi Dene, Shamattawa, Tataskweyak, War Lake & York Factory First Nations Six agencies provide services to 27 First Nation communities and people in the surrounding areas in Northern Manitoba. They are: Awasis Agency of Northern Manitoba, Cree Nation Child and Family Caring Agency, Island Lake First Nations Family Services, Kinosao Sipi Minosowin Agency, CREE NATION CHILD AND FAMILY CARING Nisichawayasihk Cree Nation FCWC and Opaskwayak Cree Nation Child and Family Services.
    [Show full text]
  • Treaties in Canada, Education Guide
    TREATIES IN CANADA EDUCATION GUIDE A project of Cover: Map showing treaties in Ontario, c. 1931 (courtesy of Archives of Ontario/I0022329/J.L. Morris Fonds/F 1060-1-0-51, Folder 1, Map 14, 13356 [63/5]). Chiefs of the Six Nations reading Wampum belts, 1871 (courtesy of Library and Archives Canada/Electric Studio/C-085137). “The words ‘as long as the sun shines, as long as the waters flow Message to teachers Activities and discussions related to Indigenous peoples’ Key Terms and Definitions downhill, and as long as the grass grows green’ can be found in many history in Canada may evoke an emotional response from treaties after the 1613 treaty. It set a relationship of equity and peace.” some students. The subject of treaties can bring out strong Aboriginal Title: the inherent right of Indigenous peoples — Oren Lyons, Faithkeeper of the Onondaga Nation’s Turtle Clan opinions and feelings, as it includes two worldviews. It is to land or territory; the Canadian legal system recognizes title as a collective right to the use of and jurisdiction over critical to acknowledge that Indigenous worldviews and a group’s ancestral lands Table of Contents Introduction: understandings of relationships have continually been marginalized. This does not make them less valid, and Assimilation: the process by which a person or persons Introduction: Treaties between Treaties between Canada and Indigenous peoples acquire the social and psychological characteristics of another Canada and Indigenous peoples 2 students need to understand why different peoples in Canada group; to cause a person or group to become part of a Beginning in the early 1600s, the British Crown (later the Government of Canada) entered into might have different outlooks and interpretations of treaties.
    [Show full text]
  • 1 Métis Fur Trade Employees, Free Traders, Guides and Scouts
    Métis Fur Trade Employees, Free Traders, Guides and Scouts – Darren R. Préfontaine, Patrick Young, Todd Paquin and Leah Dorion Module Objective: In this module, the students will learn about the Métis’ role in the fur trade, their role as free traders, and their role as guides and scouts – positions, which contributed immensely to the development of Canada. These various economic activities contributed to the Métis worldview since many Métis remained loyal fur trade employees, while others desired to live and make an independent living for themselves and their families. They will also learn that the Métis comprised a large and distinct element within the fur trade in which they played a number of key and essential roles. The students will also appreciate that while the Métis were largely a product of the fur trade, they gradually became their own people and resisted attempts to be controlled or manipulated by outside economic forces. Finally, the students will also learn that the Métis' knowledge of the country and of First Nations languages and customs made them superb guides, scouts, and interpreters. As Metis Elder Madeline Bird explains it, the Metis are mediators, forming a bridge between conflicting actions, dogmas, and beliefs. They emerged as geographers of experience and persuasion, mastering competing situations to the benefit of both land and isolated cultures – serving as trailblazers, middlemen, interpreters, negotiators and constitutional arbitrators1. Métis Labour in the Fur Trade The Métis played perhaps the most important role in the fur trade because they were the human links between First Nations and Europeans. The Métis were employed in every facet of the fur trade and this fact alone ensured that they would remain tied to the fortunes of a trade, which was outside their control.
    [Show full text]
  • Appendix 1 What We Heard from Policy Communities
    Appendix 1 What we heard from policy communities Background In the Terms of Reference issued by the Minister of Conservation on September 1 2011, the Clean Environment Commission was asked to “hear evidence from Manitobans regarding the impacts of Lake Winnipeg regulation since the project was put into commercial use by Manitoba Hydro on August 1, 1976.” Over the period of approximately one month (January 12, 2015 to February 18, 2015), the Clean Environment Commission (CEC) attended 17 communities surrounding Lake Winnipeg.1 They also held two evening public sessions in Winnipeg and received a number of written submissions from the public.2 The CEC heard from many residents and users around the Lake including: cottage owners, permanent residents, Indigenous people, agricultural farmers, commercial and subsistence fishermen, and people and organizations from the tourism and recreation industry. There is disagreement in terms of the implications of Lake Winnipeg Regulation on Lake Winnipeg. Manitoba Hydro argues that its effects are generally either positive, benign or insignificant. Others take the position that LWR in conjunction with other Hydro activities has adverse and ongoing effect on the Lake. Among the prominent concerns are: • Lack of confidence in Manitoba Hydro, the Province and the CEC Hearing process on LWR • Lack of transparency of Manitoba Hydro and Manitoba Government operations of LWR • Lack of meaningful ongoing engagement • Sense of exclusion by upstream, downstream and Indigenous people • A sense that Manitoba hydro
    [Show full text]
  • Exploring the Canoe in Canadian Experience, by James Raffan
    318 • REVIEWS accounts, becomes a man who married for money and, when POWELL, T. 1961. The long rescue. London: W.H. Allen. it ran out, abandoned his wife to join the army. William Cross, TODD, A.L. 1961. Abandoned. New York: McGraw-Hill Book the alcoholic engineer who was the first to die, acquires Company. character through his gruff journal entries, usually colorful knocks at Greely, whom he labeled “Old Stubbornness” or Jerry Kobalenko “STN (our shirt-tail navigator)” (p. 157, 173). PO Box 1286 Guttridge’s fairness and the depth of his historical Banff, Alberta, Canada research are striking. If there is a drawback to Ghosts of T0L 0C0 Cape Sabine, it is that the 80-year-old author has no [email protected] personal experience with the Arctic he writes about and thus makes many small errors. Dutch Island lies within a few metres of mainland Ellesmere, not two miles offshore; BARK, SKIN, AND CEDAR: EXPLORING THE CA- the photo caption of Pim Island misidentifies Cape Sabine; NOE IN CANADIAN EXPERIENCE. By JAMES and contrary to what Greely himself believed, the small RAFFAN. Toronto: HarperCollins Publishers Ltd., 1999. seabirds the party hunted at Camp Clay were not dovekies: ISBN 0-00-638653-9. xiv + 274 p., maps, b&w illus., they were guillemots. More importantly, the author over- notes, index. Softbound. Cdn$19.95. looks key issues in the tragedy because of his lack of familiarity with the area. In February 1884, when Sergeant Bark, Skin, and Cedar will surely make for informative Rice and the Greenland native Jens Edward tried to cross and inspirational reading for housebound canoe enthusi- Smith Sound to reach Greenland for help, they were asts this year.
    [Show full text]
  • Directory – Indigenous Organizations in Manitoba
    Indigenous Organizations in Manitoba A directory of groups and programs organized by or for First Nations, Inuit and Metis people Community Development Corporation Manual I 1 INDIGENOUS ORGANIZATIONS IN MANITOBA A Directory of Groups and Programs Organized by or for First Nations, Inuit and Metis People Compiled, edited and printed by Indigenous Inclusion Directorate Manitoba Education and Training and Indigenous Relations Manitoba Indigenous and Municipal Relations ________________________________________________________________ INTRODUCTION The directory of Indigenous organizations is designed as a useful reference and resource book to help people locate appropriate organizations and services. The directory also serves as a means of improving communications among people. The idea for the directory arose from the desire to make information about Indigenous organizations more available to the public. This directory was first published in 1975 and has grown from 16 pages in the first edition to more than 100 pages in the current edition. The directory reflects the vitality and diversity of Indigenous cultural traditions, organizations, and enterprises. The editorial committee has made every effort to present accurate and up-to-date listings, with fax numbers, email addresses and websites included whenever possible. If you see any errors or omissions, or if you have updated information on any of the programs and services included in this directory, please call, fax or write to the Indigenous Relations, using the contact information on the
    [Show full text]