The Algonquin Anishinabeg Nation Tribal Council

History and MissionIn 1992 five communities (Abitibiwinni, Eagle Village, Kitigan Zibi, Lac Simon and Long Point) formed the core foundation of the Council, with the desire to provide these consolidated advisory and technical services that communities individually could not undertake. They also joined together to tackle political issues that affected the Nation.

Kitcisakik joined 1999, and in November of 2000 the First Nation of Wahgoshig in Eastern Ontario became part of the political sector of the Tribal Council.

The Council has established two key priorities: the protection and advancement of the human rights of indigenous peoples, particularly those of the Algonquin Nation, and to provide support to member communities in human resources management, communications and construction.

Division of activitiesIn order to receive funding, the AAANTC needed to be incorporated as a non-profit organization. This necessitated the adoption of corporate bylaws that needed approval by Industry Canada. The initial Board of Directors was composed of the Political Council (the Member Chiefs and elected representatives). Eventually the disadvantages of this structure became apparent. As the Board of Directors of a non-profit organization, the Political Council had to spend a lot of their meeting time dealing with administrative issues, which cut the time that they had to deal with the important political issues. Secondly, as the political constitution was wrapped up with the corporate bylaws, giving Industry Canada the authority to reject any constitutional changes adopted by the members. In 2007 the members in assembly agreed to the separate the administration of services from the constitution and political structure. The technical and advisory services remain under Federal incorporation, and are overseen by a Board of Directors formed mainly by the Director Generals of each community. Political matters are designated to the Political Council, who is not under any form of incorporation.

The political Council

Role and MissionAll member AANTC Community Chiefs are part of the political board, in addition to a Grand Chief who is the spokesman of the Nation, a Vice Grand Chief and three representatives; one for women, one for youth and one for Elders. These representatives are elected for four years by the members of our communities. The AANTC is one of the few Aboriginal organizations in Canada where all representatives are elected by the community members.

The Political Council meets on average ten times a year and they are called upon as needed. They discuss major issues affecting the Algonquin Nation and adopt positions on these issues. The council's first priority is the protection of First Nations’ rights in general, and more specifically those of the Anishinabe people. One of the key files discussed at the Council’s table is the issue of Nitakinan, the Algonquin ancestral territory, the map of which was officially presented to the Canadian government in April 2010.

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The Council is also looking at the issue of resource exploitation within the Nitakinan territory, especially in regards to exploitation by logging and mining companies, and companies who exploit hunting and fishing activities.

The Council is also concerned with territorial overlapping with its neighboring nations and wants to find ways to resolve these issues, and develop a memorandum of understanding with other nations.

The Political Council is working to create a movement of unity for the Algonquin Nation. Its members are concerned with all matters related to the financing of health, education, public security and social services in each community.

Members of the Political Council

Verna PolsonGrand Chief

Vacant positionVice Grand Chief

Vacant positionWomen’s Representative

Pierre PapatieElders’ Representative

Kim McDougallYouth Representative

Bruno KistabishChief of the FN of Abitibiwinni

Madeleine PaulChief of the FN of Eagle Village (Kebaowek)

Adrienne AnichinapéoChief of the FN of Kitcisakik

Jean-Guy WhiteduckChief of the FN of Kitigan Zibi Anishinabeg

Salomée McKenzieChief of the FN of Lac Simon

Derek MathiasChief of the FN of Long Point

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Dave BabinChief of the FN of Wahgoshig

ElectionsEach Chief of a member community is automatically part of the Political Council. However, the Grand Chief, Vice Grand Chief, women, youth and elders’ representatives are elected via universal suffrage by the community members from the AANTC communities. The council is elected for a period of four years under the Interim Political Structure. This document describes the procedures for elections and other matters relating to the administration. See the link below to learn more about the Interim Political Structure.(link to PDF Interim Political Structure).

To contact us:

By phone : 819-449-1225Fax : 819-449-8064By email : info@anishinabenation.caBy mail : 81 Kichi Mikan

Kitigan Zibi, QuéJ9E 3C3

Your representatives need you

The Algonquin territory is vast and the communities are remote from each other, so the means of communication with the elected members of the Nation are limited. Your Tribal Council representatives need to know your opinion on the major issues facing our nation and to inform us about issues that are important to you. That’s why technology has become such an important way to connect. Our council needs to know what is important to our nation’s members in order to create solid objectives and an action plan.

Nigan Ogima mindjidwewinMessage from the Grand Chief

As a representative of the great Algonquin Nation, it is my pleasure to carry your voice wherever I wear my moccasins. The challenges ahead are many, and resources are often limited. That is why this page is very useful for me to share with you our actions and our intentions with regards to our members. I would like to keep in touch with you and I invite you to send me your comments and views on all topics that you feel are important for the Nation. Do not hesitate to contact me at the following email address vernap@anishinabenation.ca or by mail at 81 Kichi Mikan, Kitigan-Zibi, QC, J9E 3C3.Kichi migwetch kakina Verna Polson

Kanabishkawadj Nigan Ogima mindjidwewin

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Vice Grand ChiefVacant

Tibàdjimodj ikwewan ekidonidjWomen's RepresentativeElected in 2008 as the Women's Representative, Ms. Jeannette Brazeau is a member of the community of Lac Simon. As the Women’s Representative, her mandate is to raise any issues pertaining to Algonquin women and represent their views in political decisions of the Algonquin Anishinabeg Nation Tribal Council. To make your voice heard and to make suggestions or comments to your representative, you can write to her at femmes-women@anishinabenation.ca or by mail at 81 Kichi Mikan, Kitigan-Zibi, QC, J9E 3C3

Weskinigidjig ekidowadjYouth RepresentativeYouth play an important role in the Algonquin Nation because they represent the future of the nation. Elected in 2012 to represent the views of young people, Kim McDougal is a young mother from Pikogan. It is with enthusiasm that she has undertaken the difficult task of bringing the perspective of young people to the chiefs and representatives of the Nation. In order to bring their point of view, Kim needs to know the youth’s input from our communities. Do not hesitate to write her to submit your comments and suggestions to the following address: jeunes-youth@anishinabenation.ca or by mail at 81 Kichi Mikan, Kitigan-Zibi, QC, J9E 3C3.

Tibàdjimodj Kichi-ayan ekidonidjElders’ RepresentativePierre Papatie is a respected community member of Lac Simon. Since 2008, Mr. Papatie serves as the Elders’ Representative in the political council of the Algonquin Anishinabeg Nation Tribal Council. The role of Mr. Papatie is to raise the concerns and the elders’ perspective in the decisions of the political council. To express yourself and make your views known to your representative, write to ainés-elders@anishinabenation.ca or by mail at 81 Kichi Mikan, Kitigan-Zibi, QC, J9E 3C3.

INTRANET (To Be Discussed)

Administration council’s minutes and reportsPolitical Council minutes and reportsThe administration councilContact informationRoles and responsibilitiesHuman resources policy

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The major issues of concern to the Nation

Land and Resources

April 10th, 2010, the Tribal Council along with over 500 members from its seven communities gathered on Victoria Island. The group then marched to Parliament Hill to present the map of their ancestral territory to the Federal government in Ottawa. The map presented to the Federal government was the result of research collected by each member community and is the territory occupied by the Algonquin Anishinabeg people before the arrival of the Europeans.

If all communities demand that their rights on the Algonquin Nation ancestral territory be recognized, there is no unanimity on how to get the respect of these rights. Although all complain that the current Comprehensive global claim policy poses the premise that First Nations who are negotiating with the federal must accept the idea of abandoning aboriginal title and rights they hold on their land, some communities chose to initiate negotiation under this policy for their community, while others refuse any discussion that would involve abandoning the Native American title to their lands.

What the Tribal Council wants is to establish a sharing formula that allows First Nations to have the right to utilize and co-manage the resources on the territory and for the member communities to profit from these resources. Algonquin communities also require that the duty to consult and accommodate is respected when projects take place within the traditional territory.

Language and EducationLanguage is an important element of the Anishinabe culture. Unfortunately, government policy of the last century was mainly to assimilate First Nations lifestyle to that of mainstream society. This resulted in the sad era of residential schools where Anishinabeg children were removed from their families, and deprived of everything that tied them to their roots (clothing, language, teachings, territory and spirituality). They were punished if they used their language to communicate amongst each other.

Although residential schools were abolished and the Federal government has officially apologized to First Nations peoples, the teaching of indigenous language is so poorly funded that it is difficult to establish language programs. Based on existing resources, communities must fund, at least in part, the teaching of the Anishinabe language. However, Aboriginal youth are already receiving less funding than what is normally given to young people in provincial schools for their education.

In some communities the Algonquin language had almost disappeared, and within the whole nation only 33% of the members still speak Anishinabe according to Statistics Canada, who also state that knowledge of the language is rapidly decreasing among youth (http://www12.statcan.ca/English/census06/analysis/aboriginal/tables/table24.htm#top ).

It is in this context that the Tribal Council has worked hard in recent years to support the work of the Mamiwinini Mamawotagoziwin Language Preservation Committee. The Council has taken

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the first step in working on the establishment of a common curriculum for the teaching of the language for elementary grades 1-3. The next step will be to cover the remaining three elementary school grades.

Services and staff

In addition to defending the interests of members of the nation, the Tribal Council offers various services to member communities, with the exception of Wahgoshig who only participate in the political activities of the Council. The following services are overseen by the Director General of the AANTC.

Advisory Services

Human Resources

Human Resources are one of the greatest investments made by the member communities.More than ever, the Algonquin communities realize the importance of hiring the most qualified employees in order to provide the best possible services to their members. These employees must also be retained, trained, adequately compensated and sometimes disciplined. Within this context that the Tribal Council has established a human resources department to support communities with regards to the management of their Human Resources. At the request of communities, the Tribal Council Human Resources department provides the following services:

Assistance in the Interview process (Screening process of candidates, developing interview questionnaires (including practical tests), sample letters to candidates, etc.);

Producing and updating Job Postings;

Post-interview / Appeal process;

Provide advice on human resource issues, for example discipline;

The Human Resources Advisor can be part of the community’s recommendation board;

Assists in the development of salary scales;

Provide information on work norms upon request.

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Our Human Resources Advisor:

Kristy Whiteduck is a registered member of the Kitigan Zibi Anishinabeg. She started working for the Tribal Council in March 2007. She holds a D.E.C. in Commerce from Heritage College, as well as a Certificate in Aboriginal Employment Development from the Saskatchewan Indian Institute of Technologies, a Certificate in Human Resources Management & a Certificate in Occupational Health & Safety from Algonquin College.

Prior to starting at the Tribal Council Kristy worked for 6.5 years as the Employment/Training/ Social Assistance Officer for the Kitigan Zibi Administration office. Through her many years liaising with different communities she has established a strong network of contacts in various First Nation communities across Quebec as well as among institutions related to education, labor standards and job search.

She is available to offer advice and help to the member communities with questions regarding human resources, including assistance in the interview process, job postings, etc. If you have any human resource needs and/or advice do not hesitate to contact Kristy at 819-449-1225, or by email at the following address: kristyw@anishinabenation.ca

Job search

Are you looking for a job and do not know where to start? The following links contain useful information on how to prepare your resume, showcase your talents and put all the chances on your side:

How to prepare your resumehttp://www.youth.gc.ca/eng/topics/jobs/ex_functional_resume.shtmlDifferent resume models http://jobsearch.about.com/od/resumeexamples/tp/resume-examples-style.htmJob Search Toolkit for Aboriginal Youthhttp://www.aadnc-aandc.gc.ca/eng/1100100033660/1100100033662Job search guide:http://emploiquebec.net/publications/pdf/00_emp_guide-recherche-emploi_en.pdfJob Search Websiteshttp://www.jobbank.gc.ca/intro-eng.aspxhttp://jobs-emplois.gc.ca/ http://placement.emploiquebec.net/mbe/login/portail/portcherc.asp?CL=english http://www.workopolis.com/EN/Common/HomePage.aspxhttp://www.monster.ca/Employment, Training & Financial Assistance

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http://www.cdrhpnq.qc.ca/

CommunicationsThe Communications Officer performs the following tasks:

• Ensure that information flows well between the AANTC and member communities;

• Collects information that may be relevant to the communities (information on programs, services, other organizations and / or departments) and distributes it;• Maintains and updates the website;• Responsible for the publication of the newsletter, which is distributed to communities and partner organizations;• The Communications Officer must also ensure the AANTC’s visibility with regards to external organizations.

Our Communications Officer

Born in Messines, Georges Lafontaine holds a certificate in communication from the University of Quebec in the Outaouais. A former journalist in the Outaouais area and in northern Ontario, he previously owned a newspaper and a radio station for many years. He also worked as an information officer for the MRC de la Vallée-de-la-Gatineau and was a political attaché with three deputies in the provincial riding of Gatineau. In recent years, he has published four novels, all concerning the Maniwaki area, two of which have won literary awards. For more information, call 819-449-1225 email georgesl@anishinabenation.ca

Policy AnalystThe Policy Analysis service was established to assist the member communities in the development of policies for the services under their responsibility. The policy analyst is also responsible for supporting discussion of communities and provides them with advice on all aspects of the various policies to be implemented.

Our Policy Analyst;

Lynn Whiteduck worked for 13 years in policy related to the management of electronic health records, at the First Nations Health Branch, at Health Canada. She was also Manager, Coordination and liaison in the Policy Development and Coordination Branch, Treaties and Aboriginal Government, Aboriginal Affairs and Northern Development. She also worked more recently as the Accreditation Coordinator for the Kitigan Zibi Health and Social Services Sector. For more information, call 819-449-1225 email lynnw@anishinabenation.ca

Technical services

Civil Engineer

Recognizing the urgent need for communities to have a reference source to analyze

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proposals from private companies, the Tribal Council agreed in 1996 to hire a civil engineer. In addition to providing advice and prepare the necessary documents for major construction in the communities, the civil engineer is also responsible for analyzing proposals and bids that are filed with communities to carry out work.More specifically, the AANTC civil engineer is responsible for providing his advice and opinion for the following services:

• Development Plans;• Geotechnical and hydrogeological studies;• Environmental impact studies, characterization studies, Environmental Assessment (CEAA )• Feasibility studies for drinking water and wastewater projects;• Plans and specifications for supply, treatment and distribution of drinking water projects;• Plans and specifications for the collection and treatment of wastewater; network evaluation;• Plans and specifications for roads, bridges, ditches and storm sewers;• Plans and specifications for buildings and structures;• Monitoring and verification of design plans, specifications or reports;• Project management and construction supervision• Support for the maintenance of community facilities;• Planning for waste management, recycling projects, storage areas , etc. ;

Our Civil Engineer

From Gatineau, Claude Rollin received his Bachelor of Civil Engineering in 1974 from the University of Ottawa. He then entered in his profession for a Montreal consortium as inspector in structure of buildings. After three years, he launched his own business in Caraquet, New Brunswick. He settled in Mont-Laurier in 1980 and works for the company Fondex Limited until 1996. The company then closed its doors, but Claude restarts the company under the name Fondex Hautes-Rivières. He is a member of the Order of Engineers of Quebec (OIQ) and of Professionals and Engineers of Ontario (PEO). He joined the Tribal Council in January 2004.

For more information: clauder@anishinabenation.ca

Construction

Our construction and architectural technicians have extensive experience in their field of expertise. They provide advice as to Band Councils who wish to undertake a construction project. They offer the following services:

-Conduct compliance inspections of homes and community buildings;-Make information available relating to the Building Code and to inform members of our communities on measures to be taken before construction;-Provide cost estimates for community projects;-Submit preliminary conceptual sketches for homes and community buildings;

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-Provide assistance in the preparation of orders and bid analysis of tenders.

Our Team:

Construction TechnicianA member of the community of Kitigan Zibi, Douglas Odjick is the Construction Technician. After operating his own construction company, he joined the Tribal Council in 1997 and is responsible for ensuring construction consulting services to the AANTC’s Anglophone communities. To reach Douglas, call 819-449-1225 or email dougo@anishinabenation.ca

Architectural TechnicianRené Boulet, Architectural Technologist, joined Tribal Council in 1998. Responsible for AANTC’s Francophone communities, he knows the peculiarities of each and he is able to propose solutions adapted to the specific environment of each community. To contact René, call 819-449-1225 or email reneb@anishinabenation.ca

Link :

Planing guidehttp://www.ecohome.net/Canadian Mortgage and Housing Corporationhttp://www.cmhc-schl.gc.ca/en/ab/onre/index.cfmNovoclimat program (Energy efficiency)http://www.efficaciteenergetique.mrnf.gouv.qc.ca/en/my-home/novoclimat/#c2422

Administration

Director General

Norm is a member of the Kitigan Zibi First Nation. Norm holds a Bachelor’s Degree in Social Science from the University of Ottawa, and a Master’s level certificate in Public Administration from l’École nationale d’administration publique. He was hired in February 2004 as the Director General of the Algonquin Anishinabeg Nation Tribal Council. Prior to accepting this position he served three years as the Assistant Community Services Director for Kitigan Zibi. He is currently the President of the Native Benefits plan and a member of the Executive Committee of the Quebec Directors. As the Director General he is responsible for the management of all operations within the organization. To contact Norm Odjick, call 819-449-1225 or email normo@anishinabenation.ca .

Executive secretary

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A member of the community of Kitigan Zibi, Louise Leveille joined the Tribal Council as the Executive Secretary for the administrative and the political sectors of the AANTC in 2007. She is responsible for the organization of meetings and assumes the secretarial duties of the office and is responsible for the care of all official documents of the Corporation.

Louise is also responsible for the travel arrangement logistics of the personnel and members of the Political Council, and the organization of meetings for the Board of Directors and the Political Council, including the preparation of all documentation. She also prepares the minutes of meetings for the Tribal Council’s Board of Directors and Political Council as well as other tasks related to the position. To contact Louise, call at 819-449-1225 or write to louisel@anishinabenation.ca .

Social and cultural activities

Golf Tournament

Every year at the end of August the Tribal Council organizes a golf tournament where all proceeds are used to fund the biannual Algonquin Olympics. The tournament is a four man scramble and teams up many different players; community members young and old, corporate sponsors, family and friends.

To participate in this annual event, contact us at 819-449-1225 or write us at: golf@anishinabenation.ca.

If you wish to make a donation to support youth activities, you can write a cheque payable to the Algonquin Anishinabeg Nation Tribal Council, and mail it to 81 Kichi Mikan, Kitigan Zibi (Quebec), J9E 3C3. Don’t forget to mention that your donation is for the golf tournament.

Algonquin Olympics

The AANTC recognizes the value of sport in a healthy lifestyle, especially for young people. Up until about 2003 the Algonquin Olympics were held on a regular basis, and it allowed the youth from the various communities to meet each other, compete and socialize in a friendly environment. Unfortunately, due to funding limitations the Algonquin communities were no longer able to host this event. In 2011 it was decided that all of the profits from the annual golf tournament would be invested in a revival of the Olympic Games and that this would continue for the future. The Algonquin Olympics will now be held on a biannual basis, because it takes at least two years to raise the funds necessary to host the event. The Algonquin Olympics are open to all of the registered Algonquin communities, not just the AANTC’s member communities, in the spirit of UNITY. The host community is chosen by the 11 registered Algonquin communities, and they undertake the organization of the games. The Algonquin Olympics were revived in

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2012, in Kitigan Zibi, and the AANTC was able to make a $20,000 donation to the host community to assist in the costs related to hosting.

Every year, the AANTC golf tournament continues its role as a charity event to support the Olympics.

Mamiwinini Mamawotagoziwin Committee for the Preservation of the Algonquin language

Social services and education issues are the responsibility of each individual community; the Tribal Council provides support to the Mamiwinini Mamawotagoziwn Committee for the Preservation of the Algonquin language. The AANTC creates a link between Algonquin communities in the Quebec and Ontario regions.

The committee’s goal is to encourage learning and language practices in all communities. Each year, the Committee organizes a language symposium where community members reunite to find new ways to teach the Algonquin language to Anishinabe youth. The Tribal Council supports the Committee’s work by providing them with all aspects of project management support, including applying for funds, managing funds and completing the necessary reports.

If you wish to donate to the Language Committee and support their activities, you can send a cheque payable to the Mamiwinini Mamawotagoziwn Language Committee, and mail it to 81 Kichi Mikan, Kitigan Zibi (Quebec), J9E 3C3. Don’t forget to mention on your check that your donation is for the preservation of the language.

Members of the Language CommitteeJean Papatie, representing Lac Simon (Chairman)Pauline Decontie, representing Kitigan Zibi (Secretary)Bertha Chief, representing Temiskaming First NationAdam Hunter, representing Long Point First Nation. Tom Mapachee, representing Abitibiwinni First NationSevere Ratt and Pauline Ratt, representing Barriere Lake First NationMichel Gaudry and Ron Bernard, representing Pikwakanagan Golden Lake First Nation (ON)Elizabeth Babin representing Wahgoshig First Nation (ON)Sonia Young, representing Wolf Lake First NationAdrienne Anichinapeo, representing Kitcisakik First NationNoella Robinson and Rodney St-Denis representing Eagle Village First nation

Some Algonquin wordsKwey – HelloMegwetch – Thank youPijashig – WelcomeMadjashin – GoodbyeSigwan – SpringNibin – SummerTagwagi – Fall

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Pibon – WinterInini-ManIkwe-Woman

LinksFrench dictionary Algonquin Geo. Lemoine, IMO, 1906Algonquin-French dictionary (Letters A to E)Algonquin-French dictionary (letters F to Z)

Algonquin English-, French-Algonquinhttp://www.thealgonquinway.ca/English/word-e.php?word=627http://www.thealgonquinway.ca/French/word-f.php?word=627

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History and culture of the Algonquin Nation

The Chief (Ogima)

The chief (“Ogima” in Algonquin) was not elected, but rather he inherited the title from his father. In the case where a man had no son, the title was transferred to his first son in-law.

It is also important to note that the chief was in fact more of a spokesperson than a decision maker. Indeed, the decision process was very democratic because every member, men and women, had the freedom to express themselves. The final decision was taken by consensus. In addition, the Chief’s authority was mainly moral in the sense that the members of the clan were not necessarily required to follow his will. The Chief had to be persuasive and a great speaker so that his choices and authority would be respected and he could to lead the clan or nation.

Justice

Except for prisoners of war, a community member who was guilty of a crime was never imprisoned. Justice was administered by the chief or elders; they had a way of resolving the problem. A person convicted of an evil action had to pay tribute to his victim or the family of the victim. Offerings to the victim and family were greater in value when the crime was severe. The offender could be forced to hand over items such as a canoe or knife, in order to receive forgiveness from his victim. The murder of a member of the clan or tribe was the most serious offense; it could mean exclusion and banishment of the offender. The death penalty was generally more common among prisoners of war. However, often captives were integrated and became an active part of the community.

Gathering

During the summer months, families gathered to trade, celebrate weddings and other special occasions, the gatherings included extended family and friends. Also during the summer, the Anishinabeg took the opportunity to gather provisions for the cold seasons. They dried meat, picked berries, cultivated plants to prepared medicines etc. The food collected allowed families to get to their hunting sites and enjoy the abundance until the end of November or until winter begun. Winter was a period of subsistence and survival.

Family

In the fall, the group divided into small units that did not contain more than 30 people. The reason was simple: each family had a hunting area of approximately 1,000 square kilometers; a larger group would not survive on a hunting area of that size. These groups included family members; a grandfather, a grandmother, their children, spouses and grandchildren. When warm weather returned and the snow melted, ice on the waters broke, then the cycle would continue and families would move to summer camps.

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Territory was divided into families and if a neighbor trespassed to capture a moose for example, it was easily accepted and they were allowed to enter to follow the animal they were hunting. Generally, when a hunter would catch his prey, he needs to share the fruits of his labor with the family identified by this sector. The fur of the animal, the main currency of exchange between Aboriginal groups was left to the holders of rights over the territory.

However, the trapping territory was reserved for family members because of the value of furs in the exchanges with the other groups. For this reason, the installation of traps by trappers in the territory of another family was considered theft or assault. Tensions resulting from this kind of situation are obviously compounded with the explosion of the fur trade with the Europeans and the depletion of the resource.

Marriage

Marriage between members of the same group was not accepted, even if they were not related. It was a necessity that the spouse come from another group. Summer occasions were important to the balance the group; it was the only opportunity to meet a soul mate from another clan. Generally, the couple united for life.

Nomadic

Early explorers and priests who first met Anishinabeg unfairly assumed that they were nomads; the reason being is that when autumn came, they travelled to the deep forests. Outsiders assumed that these groups wandered without a specific destination and followed rivers. In fact, as noted previously, they were heading to their family territories where they returned year after year. However, they would move their winter camp every few years to allow for the land to regenerate and the wildlife to reproduce. This principle is still practiced by farmers; they allow a sector of land that have been subject of intensive cultivation, time to rest before re-cultivating.

Education

Education of young children was mostly the women’s responsibility, and they remained at the camp while the men went hunting or fishing. Children were introduced to group chores, but a lot of time was left for play. They learned how to mount a shelter, find wood, prepare meat, tan hides, and make tools for everyday life. Priests who first made contact with the communities were surprised that adults never scolded their children and it was very rare that they used force. Physical punishment was almost completely absent, which never failed to irritate some of these priests, as demonstrated in their journals1. When boys reached adolescence they were called upon to learn from their elders, they learned the art of hunting, fishing and later war.

Today communities are established in houses, while they still pursue traditional activities such as hunting and fishing, people have jobs and children are sent to school.

1 Le Jeune, Paul. Relations des Jésuites 1633, 5, 196.

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Spirituality

At the core beliefs of the Anishinabeg is the notion of respect. This means that each element (animal, plant, insect, rock, etc.) is part of the cycle of life. Each has its purpose and deserves as much respect as any other element. Therefore, only the necessary resources were collected and offerings were made in gratitude mostly with tobacco.

Another important belief system is the circle; everything is symbolic to a circle. The seasons form a circle, just like the circle of life; this belief is also reflected in hunting habits. Thus, when families went to their winter hunting camps, they used a different area almost every year. They rotated to allow time for the forest to regenerate and species to reproduce.

Great importance was also given to dreams and visions. For example, a shaman’s vision would demonstrate where herds would be found and this would determine the hunting area. Visions could also influence group decisions to deal with the future, particularly in respect to war.

This is also why, when they reached puberty, each member of the group was isolated and sent on a quest for a vision where his name, his guardian spirit and his role in life would be revealed, roles such as a hunter, a medicine man, etc.

Midewiwin

The Midewiwin or Grand Medicine Society refers to a secret society whose mission was to share the spiritual teachings to the initiated people. People (especially men), who were summoned to be part of this select group had already distinguished themselves with an innate talent for healing. With the help of elders, they learned the teachings and accomplished various levels to enable them to practice their art. In addition to the spiritual aspects of their education, they also learned the use of plants in the treatment of diseases. The Midewiwin Society, like any other school of learning, had several levels or degrees (usually four degrees, but some Aboriginal groups had up to eight). At each level corresponded a pouch (medicine bag) in which the shaman put herbs and items needed for his art. These pouches were made with the skins of certain animals (weasels, mink, bear, lynx).

The major initiation events (birth, puberty, marriage, death, etc.) were written on the scrolls of birch bark, which, with illustrations, explained to the initiated how to practice the rite. It was the elders of the Midewiwin that kept the scrolls, as they were considered sacred and they buried or hid them in the middle of a large rock so that they could not be seen by the eyes of strangers.

Wampum

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The wampum belts were made of beads from seashells, and those beads were polished, rounded and pierced, strung in rows to form rectangular strips, or sometimes simple strings. The size of wampum, color, and emblems created by alternating white and purple beads are never due to chance: wider beadwork, larger than a branch, had a greater symbolic value during negotiations. The white meant peace and life, purple symbolized mourning and red was a sign of war. For the, wampum conveyed the voice and speech, its intention to affirm or validate in a ritualized way the transmitted message. Having explained the proposal that accompanied each wampum belt he placed it at the speaker’s feet. If the wampum belt was accepted, it meant that the message would be taken into consideration and that there would be a positive response, itself supported by a wampum belt. However, the wampum belt and its message could be immediately rejected. For example, in 1698, Frontenac refused an Iroquois belt, inviting him to return the hostages and prisoners held. "(Harvard, 1992, p. 23).

The creation of the world

Many societies have their own creation legends, but according to the Anishinabeg this is how the world was created: At the beginning, animals were masters of the world and all lived in harmony. But an event occurred and the animals began to fight against each other. This angered the Creator, Kichi Manito, who decided to flood the earth into a rebirth. Following the flood, the Earth almost virtually disappeared. There was only one group left.

However, Kichi Manito warned Wisakedjak, that he considered as his son, of his intention and advised him to get into his canoe representatives of animals to save them from drowning. The rain fell in abundance flooding all land and doing away all that existed. Only Wisakedjak and animals aboard his canoe escaped the flood.

After many days on the ocean, Wisakedjàk announced to the animals that one of them had to bring a handful of soil to the surface for plants, trees and grass to grow. This would lead to the rebirth of the world. The first to try was the loon who was considered the best diver. He dived and remained under water for a full sun and rose to the surface out of breath, almost dead. The duck then decided to try his luck, but he was less successful than the loon. The otter then dove, and then the mink and then the beaver, but none of them could bring up soil. Finally, the muskrat spoke, he was not easily discouraged, and said that sometimes he had to dive several times to find something to eat. So he plunged, hoping to save the world.

He was under water for three days and everyone thought he was dead. However, at the end of the third day he reappeared. He looked dead, but he was still breathing and he opened one eye and smiled when he opened his paw to reveal the soil. Wisakedjak took it and put it on the back of the turtle and then the new world took form to become North America as we know it today. This legend explains why the North America in the Algonquin perspective is associated with the turtle shape and is often referred to as the Great Turtle (Mikinàk).

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It is interesting to note the similarity between this Aboriginal legend and that of Noah and his ark in the Catholic religion.

Wisakedjack

Wisakedjack is a fascinating character from Algonquin mythology. He is known not only among the Algonquins, but also among the Crees, Ojibways and is found in several other Algonquian nations.

A sort of demigod, child of Kichi Manitò, he has certain magical powers to help him to protect and educate the Anishinabeg and to guide them on Earth. He may also take the form of an animal to go unnoticed amongst other animals and men; and if he cannot create things out of nothing as the Creator does, he has the power to multiply things. He appears not only in the creation stories of the world, but also in many other legends that elders told the younger ones around the campfire. Each of the legends relating to him has a lesson to teach men on what to do or what not to do. Wisakedjack, however, was a trickster and he often gave his teachings through playing tricks on man.

Clothing

Most traditional clothing was made of moose and deer hide. The most common clothing was the tunic, loincloth, leggings and moccasins. In winter, bearskins were widely used, especially for capes. For smaller garments such as hats and mittens, muskrat and beaver furs were chosen because of their impermeability.

Clothing worn during ceremonies was often decorated with patterns made from porcupine quills, beads or shells. Some clothes were works of art whose designs were functional for several seasons.

As for the large feathered headdress that American cinema has so often shown, this tradition is relatively recent (1800’s). It was the Crows2 that adopted the practice first, the tradition spread to many other nations. However, feathers always had a symbolic importance to all nations; especially those of an eagle who could fly highest and is believed to be closer to the Great Spirit. The eagle feather was given to emphasize a remarkable event. Only the Chief could wear a large headdress and it was only worn during important ceremonies. Algonquin headdresses were much simpler than the long headdresses made of hundreds of feathers demonstrated by cinema. Warriors clung to their hair a feather or two to demonstrate victory.

House

The main feature of a traditional Anishinabeg home was that it consisted of material readily available in the immediate environment and could be dismantled quickly.

2 http://books.google.ca/books?id=Zb3hTena1A4C&printsec=frontcover&hl=fr&redir_esc=y#v=onepage&q&f=false

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A pikogan or a wigwam was constructed of poles covered with bark or animal skins depending on the season. There was an opening at the top to allow air circulation and the release of fire smoke. The floor was covered with fir branches, which were then covered with fur or straw. Members of the family used their shelter only when it was very cold and to sleep, otherwise, they were always outside.

A pikogan (this is also the name of an Algonquin community) was conical in shape with an opening at the top, while the wigwam was built as a rounded dome. The bottom was covered with branches of fir or cedar to create an insulator and keep the shelter dry. Women usually constructed the family’s shelter, and when the group moved, the bark was rolled and recycled. The poles used for the frame were easier to find and were left in place for possible reuse by the family who built it or another group passing through.

More permanent homes were also built on the hunting grounds where families could return year after year. However, as they were often on the move and they could not carry big loads, they used materials that were readily available where ever they stopped. Due to the materials used, there were few remains of a camp site.

Transportation

The canoe The canoe (chimàn) is a symbol of the Algonquin culture. Although it is difficult to attribute the paternity of the canoe to a particular group, it is often associated to Algonquin people. The essential material used for its manufacture is white birch, which is found mainly in northeastern forests of North America, territory occupied by the Anishinabeg.

This boat perfectly constructed for Anishinabeg hunters as it made mobility easy and was essential for their survival; they were able to move quickly and quietly. Early explorers also said that the Algonquins were probably the best guides on rivers and lakes due to their ability to maneuver the boat in dangerous areas. The materials used for the construction of a canoe would have to be lightweight and easy to carry.

The frame of the boat was built with cedar wood, flexible and resistant to water. The casing was entirely made of birch bark, sewed with spruce roots and rendered waterproof by the application of spruce gum and heated fat. Due to the fragility of the bark, the guide of the boat had to constantly make sure to avoid obstacles (rocks, branches) not to pierce the casing. Each passenger carried a tool in case a quick casing repair was needed.

The nations of the south, mainly Mohawks, with whom Anishinabeg were often at war, feared a confrontation on the water because of the maneuverability of the bark canoe. Birch is most prevalent in the north; other groups travelled in heavy boats made of aspen, which did not allow them to escape if they were looking for refuge. Generally, they headed for the nearest shore to avoid a confrontation in the middle of the river where the Anishinabeg with bark canoes had an advantage.

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The typical boat used by Anishinabeg measured up to six meters and carried 450 kilos of cargo in addition to two or three rowers. When the fur trade attracted Europeans to America, they found that their wooden boats were completely useless through rough waterways. They quickly adopted the use of the canoe. Due to their ever-increasing demand for furs, they built canoes up to 12 meters long.

The toboggan and snow shoe

Toboggans were used in the winter when the rivers were frozen; they transported belongings and used snowshoes to walk in the deep snow. It is impossible to determine which nation was first to conceive the idea of "shoes for snow ". The Algonquin name for snow shoes is "àgimag" Each nation had its own way of making snowshoes depending on the terrain they travelled. The snowshoe associated to Algonquin people is curled up in front and elongated.

Takinagan

Takinagans were used to transport babies. They were made of wood and covered with a casing made of leather or fabric. The baby was in a standing position, with his feet resting on a board. The mother could then place the takinagan on her back. This allowed the child to observe his environment and thus begin to learn how everyday tasks were accomplished. The takinagan also had the advantage of floating, which probably saved the lives of several babies during the capsizing of a boat.

Language

The Anishinabe language is part of the Algonquian language family. It is the most widespread of indigenous languages in the Americas. This family includes, among other languages Innu, Odjibwé, Atikamekw, Cree, Mikmak and about twenty other groups. According to some versions of Native American history of North America, the indigenous population first occupied the east along the Atlantic coast (New England, New Brunswick, Gaspésie), then they would have moved following the retreat of the ice which covered much of Canada. The above-mentioned nations kept the common root language that was once used along the coast. This means that although each nation has its own language/dialect, their members can still communicate.

Although the common language of the Algonquin people is Anishinabe, each community has its own dialect and expressions that are unique to them. The Anishinabe language has only 17 letters. It is unlike European languages, because the words express a clear and descriptive picture of what the speaker means. Whereas the Inuit have a thousand ways to talk about the snow, the Algonquins have a thousand and one words to describe water.

The following page is dedicated to the activities of the Mamiwinini Mamawotagoziwin Committee who hopes to continue the preservation of the language. You will find a glossary and information.

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Origin of the name “Algonquin”?

Although in recent years the Algonquin have resumed using the name “Anishinabe” which they have called themselves since time immemorial, the term Algonquin was imposed on them for more than 400 years by Euro Canadians.

We know that the Anishinabe is the name that people used when referring to themselves and that it meant "real men (or humans)," but there are still questions about the origin of the name “Algonquin”.

What we do know is that it was Samuel de Champlain who first identified the Anishinabe nation by that name when he arrived at Tadoussac in 1603. Champlain arrived and was greeted by the Innu leader, (who the French people then designated as the Montagnais) Anadabijou, when they celebrated a great victory over an enemy group of Iroquois. In addition to the Innu, the celebration also included the Maliseet and another group that Champlain did not know but he designated under the name of "Algoumequins".

Historians disagree on the origin of the name. The most commonly accepted explanation, supported by G. Day (1972), is that during this meeting, Champlain asked about the unknown group to the Maliseet Chief and he told him "el legom kwin", meaning "they are our friends, our allies." However, this explanation is challenged by others researchers because of differences in pronunciation between this word and «Algoumequin» which Champlain used thereafter.

 JNB Hewitt, a specialist in Iroquoian languages, argued that the name comes from the Mi'kmaq term "Alkoome" which means "they stand on the gunwale of the canoe to see the fish in the water that they catch with a spear." However, this explanation is doubtful. Since the Mi'kmaq were not present during the meeting with Champlain at Tadoussac, it would therefore be surprising that the Mi'kmaq language had been used in trading with Champlain. Moreover, nothing indicates that the Anishinabe used this method of fishing, at least not more than any other group and certainly not to the extent that this feature distinguished them from other peoples.

It is more likely that Champlain heard the name from the Maliseet who were present on this occasion. We must remember that the explorer met the Anishinabe while they celebrated their victory. He also took the time to describe in great detail the dance that the men and women were performing in front of him. It would therefore be logical that the term used by the Maliseet host was "a'llegon kin" which means "They are those who do the dance."

No one in the Anishinabeg communities would be insulted to be referred to as Algonquin, but we would appreciate that you use the appropriate term, Anishinabe.

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The Algonquin Nation before the arrival of Europeans

At the arrival of the first Europeans, the Algonquin Nation occupied a wide area extending from the “Trois-Rivières” region to Hudson Bay to the west near the Great Lakes. Each tribe had its own identity; however, they all identified themselves as members of the Anishinabeg family. Writings by Champlain in 1613 and religious groups, who followed, can trace some of the communities that formed this great nation. Unfortunately many were decimated by diseases brought by Europeans and wars against the Iroquois and Mohawks due to the fur trade.

In roughly 50 years between 1640 and the end of the century, thousands died and those who survived owed their survival to their great ability to disappear into the most remote forests and dangerous rivers. Below some of these groups are described by early explorers.

The Iroquets

This group was known as the Hurons Atonontrataronon or Ononchataronon and they lived along the South Nation River, a tributary of the Ottawa River side of what is now Ontario. Europeans, including Champlain designated this group by calling them Iroquet, probably because of their leader Iroquet who was an important ally to the French. The term Iroquets was often confused in French, with Iroquois, because of the similarity of the name.

Kichesipirini or People of the Great River

Probably the most influential group of Algonquins, they had several names; Algoumequins of the island, Allumette Island people, People of the Great River, People of the Island, Honkeronon (as designated by the Hurons), Algonquin of the Island, Indian of the Island, the Nation Island, Kichesippiriniwek. The main village was located on what is now Morrison Island. Because of the strategic position of the island in the middle of powerful rapids, there was no other way than passing through this island for anyone travelled up or down the river. Those who wished to cross this territory were to offer a gift (fur, corn, copper, tools) to the people of the island for permission to go through, making the nation wealthy. Their leader, Tessouat Le Borgne, was one of the first that Champlain met in 1603 when he arrived and had just won an important victory over the Iroquoian allies. For more than 50 years Tessouat was a major player involved in the fur trade and a key person between the First nations and the French.

Kinounchepirini (Keinouche, Kinonche, Pickerel, Pike)

Associated with the Algonquin, these people lived along the Ottawa River downstream from the Allumette Island. After 1650 there was a disappearance of a large part of the Algonquin population due to diseases introduced by the Europeans and the war with the Iroquois Five Nations. The group was associated with Outaouais nation who briefly occupied the area after the passage of the Iroquois and before the return of the Algonquin, but it is estimated that they were part of the great Algonquin nation.

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Matouweskarini (Madawaska, Madwaska, Matouchkarine, Matouashita, Mataouchkarini, Matouechkariniwek, Matouescarini).

This group lived along the Madawaska River in Ontario. They are also referred to as the people of the shallow river.

Nibachis

Like the Iroquets, this name was of their leader during a meeting with Champlain. They were also referred to as Otaguottaouemin Kotakoutouemi, Outaoukotwemiwek. They lived on the shores of Muskrat Lake, near what is now the community of Golden Lake, also known as the Algonquins of Pikwàkanagàn.

Kotakoutouemi

Information gathered by the early French explorers is not clear and not always consistent. While some associate with them with the Nibachis, others believe instead that they came from inland and lived on a Great Lake, which is associated with Grand Lac Victoria and thus represents the ancestors of the Kitcisakik band.

Weskarinis

The Weskarinis, whose name means "small nation”, was named Petite-Nation by Champlain in honor of its people. Some think that the group of Matouweskarinis occupying the Madawaska River in Ontario and Weskarinis were from the same family.

Abitibiwinnis

Established in the far north, these people were later discovered. The name actually means "people who live in the highlands." They followed rivers such as the Harricana while often going to Hudson Bay to trade with the people living near the great sea. Their main gathering place was on the shores of Lake Abitibi, hence their name. Wahgoshig community was originally part of the same group, before the establishment of boundaries between Quebec and Ontario.

Timiskaming

The Timiskaming group lived on the banks of the Ottawa River known as Lake Temiscaming. The name actually means “deep water lake."

Mitcikinabikong

The group of Algonquins from Barriere Lake were also discovered later. It is unclear whether this community is made up of former members of the Grand Lac Victoria band with whom they share the Algonquin dialect. Its members may also be related to the Kitigan Zibi Anishinabeg for which they share common names. There was probably a bit of both communities. Mitcikinabiking means "stone gate", and the French have since

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made a direct translation,changing the name of the community to “Lac Barrière”. Others who had settled around the Baskatong village had to leave their location during the creation of the reserve in 1927 and they joined Barriere Lake group.

Other

Today it is difficult to determine precisely which groups were directly associated with the Anishinabe before 1600. This classification was mainly statements of early explorers and priests. Thus the group of “Gens-de-terre” (Inland people) named because they did not live near the great circuit of the Ottawa River, were found in the area including Baskatong and river which still bares their name today. Although we consider that this group was rather associated with Atikamekw, their dialect and customs are also very close to the Algonquin. This is also the case with the “Têtes-de-boule”, named so because of their round head. Anthropologists believe many of these characteristics exist in the Barriere Lake Algonquin. It was also long considered that Nipissings were part of the Algonquin Nation to which they were allied. What is certain is that the relationships between these groups were very close and that marriages between Anishinabeg and Atikamekw were numerous. The Atikamekw language is very similar to that spoken by the Anishinabeg.

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Some famous Algonquins

This section of our website is about some of the Algonquin personalities that made their mark in the history of the Algonquin nation. This series of text is not complete and we invite readers to suggest other name or to submit a text on a personality that has accomplished something exceptional in the history of their community. These texts can be sent to this email address: georgesl@anishinabenation.ca .

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Tessouat, the One-eyed chief of the IslandThe Algonquin who stood up to Samuel de Champlain

Tessouat, "The Algonquin of the Island," is probably one of the most fascinating characters from the documented history of the Algonquin. He was one of the most brilliant orators of his time.

Samuel de Champlain, which the Euro Canadians consider as the founder of what would become Canada, refers to him as soon as he sets foot in Tadoussac in 1603. Allied forces comprised of Innu (then referred to as the Montagnais), Maliseet (then called Etchemin) and Anishinabeg (as Champlain designate as "Algoumequins”) were then celebrating a great victory over their enemies, the Iroquois.

It was on this occasion that the French explorer met Chief Tessouat for the first time, who he would sometimes refer to by the name of "The Algonquin of the Island," but most often by “Tessouat Le Borgne”. (The One-eyed). The description of the ceremony he attends leaves no doubt about the importance of this man, Chief of the Kichesipirinis from Allumette Island. Champlain recounts in the stories of his travel that all the warriors and women of various groups undressed until completely naked to dance before Tessouat and to present him with offerings of gifts. We understand that the Algonquin chief was an influential figure and has played a major role in that famous victory.

Champlain also understood this, and he knew that in his search for a passage to India he would have to negotiate with him. While undertaking the exploration of the Kichi Sipi (Ottawa River) in 1613, he was received with great pomp by Tessouat on Allumette Island, but he was forced to succumb when Tessouat refused him passageway. The Algonquin chief was afraid of losing his lucrative role as an intermediary between the French and other nations, including the Huron, who came every year to exchange their furs. Tessouat Island, surrounded by dangerous rapids, was a fortress and the chief received a right of way over all other groups that needed to cross his territory.

Tessouat and the Jesuits

Tessouat would not become friends with all of the newcomers. The Jesuits who came to convert the "savages" would view him as an adversary. Tessouat was firmly planted in his traditions and spiritual beliefs, and he would not be easily convinced to join the religion of the “Black Robe”. In their writings, the Jesuits always give a negative portrayal of him: "See a naked man who has no shoes on his feet, nor other clothing then that ugly piece of hide that covers only half of his body, disgraced by nature with only half of his eyes, because he is one-eyed, dry like an old tree without leaves, see, I say, a skeleton, or rather a beggar, walking as a president and talking like a king is to see the pride and the superb in rags. "(RJ, vol. 14, p. 156).

Tessouat was not impressed by the threats of the Jesuits and he made them understand this. In 1638, Father Jerome Lalemant ventured upriver to go to Wendat country and refused to pay the right of way toll to Tessouat. He further insults him by getting back into his canoe and continuing on his journey, but Tessouat sent his men to follow him and brought him back to the island where

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he tied him up and suspends him from a branch. "If your God is so powerful, he can come and free you," he said. The Father had no choice but to comply with the rules.

Tessouat’s resurrection

The name Tessouat often reoccurs throughout the 17th century in the stories of explorers and priests. In reality, those who became leaders of the Kichisipirinis adopted the name of the man who had held the role of chief before them. There was thus the Tessouat Champlain met in 1603, and visited on his island in 1613. Tessouat Le Borgne died in 1636 as told by the Jesuits who arrived on the island when the community was in mourning. The mourning of the community could last as long as two or three years, during which time the group could go on war parties against their enemies to ease their pain. This was especially true when their leader was killed in action.

The second Tessouat reigned until his death in 1654. What is, however, surprising is that the new Tessouat had not only taken the name of its predecessor, but it also had the same physical attributes: skinny, fairly elegant, a brilliant orator and blind in one eye. Unlike his predecessor, however, Tessouat finally agreed to be baptized in 1643 and it was Governor Paul Chomedey de Maisonneuve and Jeanne Mance who served as his godparents. They also gave him the name Paul on this occasion. We can, however, doubt the sincerity of his conversion. The people of Tessouat were decimated by disease and threatened everywhere by the Iroquois. Unlike the Dutch and the English, who had no qualms about selling guns to the Natives, the French, under pressure from the Jesuits, granted this privilege only to the Natives who converted and were baptized.

To know more about Tessouat, consult this online book (in French only):

http://classiques.uqac.ca/contemporains/savard_remi/algonquin_tessouat/algonquin_tessouat.html

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(Quoted from The Canadian Biography online)

Étienne Pigarouich

The Algonquin shaman who reads dreams

Pigarouich (1639-1643) maintained that he had achieved his power as a medicine-man by fasting five days and nights in an isolated cabin. He held eat-all feasts, sang loudly during feasts, and interpreted dreams; he sang and beat on drums and to cure sickness he consulted the “genii” of “those who make the light.” He killed men with his sorceries. He took robes and other presents for healing and he ordered that presents be given to the sick. For success in hunting he sang the song he had learned in a dream. As were all the leading medicine-men, he was greatly feared among his people.

Although he had burned the utensils of his trade some two years previously, his conversion and baptism described by Father Paul L E  Jeune took place in 1639. This followed a narrow escape from the Iroquois when on a war-party, a deliverance which he attributed to prayer. Soon afterwards he was married, for a second time, by Christian ceremony. (A wife and children had died in an earlier epidemic.)

Pigarouich, while still a medicine-man, carried on long discussions with the priests, at times revealing with great sincerity “all his knaveries.” He greatly feared the undermining of his practices by the Europeans. He was an able disputant and caused much concern to the fathers, both before and after his baptism.

Pigarouich discussed the tent-shaking ritual with Father Le Jeune. A tent about seven feet high was built of poles held together with a wooden “hoop.” It was covered with robes and blankets. The genii were invoked by the sorcerer’s singing, and the tent, although strongly built, would shake violently, moved by the wind. Sometimes the tent bent almost to the ground and the arms and legs of the sorcerer would be visible. In fact, so forcibly did it shake at times that the sorcerer would believe the earth had opened under him and would run from the tent in terror, while it continued to shake.

At Sillery, in 1643, he brought many to prayers. He chastised the wicked and preached eloquently at the chapel, speaking “as well as Father de Bressany [see Bressani], who had just preached a fine sermon.”

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Pigarouich was of a bold, active, and passionate nature. Molested by his own people at Trois-Rivières, presumably for giving up his trade as a sorcerer, he went to Quebec and there fell into evil ways. Although at times deeply repentant, he had several relapses into non-Christian practices during the winter of 1643–44 and was for a time exiled by both French and Indians.

Having decided to join a war-party and fearing imminent death, however, Pigarouich went to Trois-Rivières to beg absolution for his sins from Father B RÉBEUF . He was refused. He then sought Father B UTEUX at Montreal who heard his confession and wrote, later, that he had “never heard any Savage speak better or more boldly than he did in the Church, for the space of a quarter of an hour,” adding that “what he will do is known to God alone, as He alone knows whether he is truly contrite.” It was agreed by the Jesuits, however, that Pigarouich could do much to aid or to injure the progress of Christianity among the Indians. After 1644 they make no further reference to him.

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Joseph Oumosotiscouchie, said “The Frog”The shaman who frightened priests

Joseph Oumosotiscouchie that the French people called La Grenouille (The Frog) who lived around 1640 was considered an influential and feared shaman in his people. He knew how to heal by dreams and the use of sacred drums. Man of great eloquence, he was not afraid of priests he openly defied and has long objected for the Algonquins to abandon their spiritual practices to convert to Catholicism.

Joseph Oumosotiscouchie was the first to point at the priests as the possible cause of all diseases that affect his people. Oumosotiscouchie understood that these previously unknown sicknesses of his people had arrived at the same time as the white men. In particular, he noted that where the Jesuits were going to settle in a community, it was soon a victim of this evil and he did not hesitate to point the religion of white men as the source of these evils. When he was himself affected by the disease, the Jesuits asserted that Oumosotiscouchie was struck by the wrath of God for his defamatory.

Very close to the chief Tessouat, the two men exercised some influence on the Algonquin people in general and particularly on the powerful group of Kichisipirinis. Oumosotiscouchie had also presented Tessouat like his uncle. Historical accounts do not agree on the role of each. If La Grenouille is considered a shaman, he is also designated as Captain (term used by Euro-Canadians to talk about community leaders) of the Algonquin Kichisipirinis while Tessouat also bear that tittle.

In 1643, La Grenouille is converted along Tessouat, but the conversion will be of short duration and will tell more that the two men had accepted baptism to improve relation with the French authorities. At that time, epidemics ravaged several indigenous nations, including the Algonquin, and Iroquois new attacks weakened their remaining warriors. We learn that Oumasatikouchie had previously accepted baptism, but was quickly returned to its old ways.

 "Oumasatikouchie was baptized at Trois-Rivières and was a notorious apostate, which was openly hostile to the missionaries in Trois-Rivières and Richelieu. Tessouat, unbaptized, was also in Trois-Rivières and Richelieu, was the main obstacle to the Jesuits preaching. "(Campeau, 1993, p. 68).

What had so suddenly caused the conversion of La Grenouille and two days after it, that Tessouat? Presumably the fact that the Sieur de Maisonneuve has promised to give a musket to newly baptize may have played a role. Because they feared that one day these weapons could be used against them, the French authorities and especially the religious authorities, refused to sell weapons to the natives, even among their allies while the Dutch who had established a trading post in the New York area had no qualms about arming the Iroquois. However, this ban should be relaxed, and even became an instrument to force indigenous to convert since only those who were baptized were allowed to obtain such a weapon.

Was it a real boost to the God of the Christians who push Tessouat and La Grenouille to convert, or the need to defend and strengthen ties with their former allies?

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Considered as a "snake" by religious authorities, loved by many members of his nation, The Frog remains a character that had play an important role at this time of our history.

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(Quoted from The Canadian Biography online)

Simon Pieskaret

“The terror of the Iroquois”

Pieskaret, according to Nicolas Perrot,* was known as “the terror of the Iroquois” for they knew his valor well. His many extraordinary deeds made him “fearsome” to the enemy. The Algonquin spoke of him as “a very brave man,” and the Jesuits wrote that he was “a well-recognized man among his people.”

Pieskaret was mourned as dead in 1643, believed to have been captured by Iroquois, but in early April he appeared with his Band, across the river in front of Montreal, bearing the head of an enemy, having escaped the pursuing Iroquois because of the swift break-up of the river. This return was celebrated with dancing, and a council was held after which Pieskaret and TESSOUAT (d. 1654) reported to CHOMEDEY de Maisonneuve their intention to go to Trois-Rivières to formulate plans for the future and to determine if the French were to keep their promise of assistance against the enemy.

In the early spring of 1645, while it was still necessary to drag their canoes over the ice on the St. Lawrence River, Pieskaret led a war-party to the Richelieu River and Lake Champlain, where they made successful raids on a band of Iroquois, killing several and taking two captive. On their return to the mission at Sillery, the captives could be seen dancing in the canoes according to custom, and enemy scalps were floating from long sticks “like vanes” in the wind. The captive Iroquois (one of whom was HONATTENIATE ) were treated kindly by the residents of Sillery in respect to the French. Pieskaret handed over the captives to the governor, HUAULT de Montmagny, who quickly sent word to the Iroquois, through an Iroquois who was previously captured, that the captives would be freed if the Iroquois were ready to negotiate a peace treaty. This resulted in the arrival of KIOTSEAETON , acting as an ambassador for the Iroquois, in July.

A peace council was then held with the Iroquois, the French, the Huron, the Algonquin, and the Montagnais, at the end of which Pieskaret presented furs to the Iroquois ambassador. This symbolized “a rock or tomb” placed on the grave of the victims of the above-mentioned battle, so that all might be forgiven and no revenge sought. The ensuing short-lived, but important, peace and trade negotiations of 1645–46 openly allotted to the Mohawks a share of the northern fur trade (a clause which was never implemented), while secretly excluding the pagan Algonquin from French protection.

By 1646–47 many tribes had taken up residence in the Trois-Rivières area because of the growing intensity of the Iroquois menace. Confusion and controversies developed. To solve the difficulties the Natives appointed Pieskaret to maintain the peace between the French and the Natives, and between the Huron and the Algonquin, with power to punish delinquents, especially if the fault were a religious one. He is said to have discharged his duty faithfully.

Pieskaret had been baptized at Trois-Rivières in 1640 or 1641, and given the name of Simon by M. de CHAMPFLOUR , the governor. However, in 1646–47, being affected by the sudden death of

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Joseph Oumasasikweie, a Christian convert and a nephew of Tessouat (d. 1654), he made a public confession and renewed his faith, which he had accepted formerly for diplomatic reasons only.

Indirectly, Pieskaret’s open avowal of Christianity may have been the cause of his death. When returning from hunting on the north shore of the St. Lawrence in March 1647, laden with muzzles and tongues of elks, Pieskaret met a band of Iroquois (now allowed to hunt in this area by the terms of the 1645 treaty), who were singing the peace-song. Although rumours of the secret clause in the treaty had already reached Pieskaret and there was general fear of an Iroquois attack, he, doubtlessly counting on his Christian faith to protect him, smoked the pipe with the Iroquois and they addressed each other with words of respect. But when the journey was resumed, Pieskaret, who walked in the middle, was treacherously killed and scalped by one of the Iroquois who lagged behind.

Numerous anecdotes attest to the prowess of Pieskaret. Perrot, for example, recounts that on one occasion Pieskaret entered an Iroquois village, killed a whole family, and hid in one of their woodpiles on two succeeding nights. On the third he was detected. He fled, but being “naturally agile and nimble,” he out-distanced his pursuers and took refuge in a tree trunk. Later, when the Iroquois set up camp nearby, Pieskaret killed them all in their sleep and “came back laden with their scalps.” Another time, at the mouth of the Sorel [probably Richelieu] River, he, with four others, sank five Iroquois canoes by firing on them, then killed all of the enemy but saved the captives who were travelling with them.

JR (Thwaites), passim. Perrot, “Memoir,” in Indian tribes (Blair), I, 194–96. Desrosiers, Iroquoisie, 298–300, 308, 327; “La rupture de la paix de 1645,” Cahiers des Dix, XVII (1952), 169–81.

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Luc-Antoine PakinawatikHis tenacity has forced the creation of several First Nations reserves

Although he is mainly associated with Kitigan Zibi, Luc-Antoine Pakinawatik was, through his tenacity, intelligence and perseverance, the trigger that finally forced the British authorities in Canada to allow the creation of several First Nations reserves.

The third son of Hiacinthe Pakinawatik, whose name means "tree struck by lightning," Luc-Antoine Pakinawatik was born on the banks of the Kitigan Sibi (Desert River) during the winter of 1803, but it was not until the summer that he was officially baptized at the mission of the Lake of Two Mountains (Oka). It is assumed that the Pakinawatik family returned each winter to its hunting territory near the Kitigan and Tenagadin rivers (Gatineau), despite the religious authorities who wished to settle First Nations groups around the Oka mission.

At 22 years old, he married Genevieve Makwekijikokwe and it is also at this time that the young Pakinawatik began his first expedition to lead a dozen families to establish a permanent place near the Kitigan Sibi. It would take another 25 years to obtain, in 1851, the creation of a reserve for the Algonquin, despite threats from Oka’s religious authorities who refused to distribute the “gifts” (food and tools) normally available to First Nations families living around the mission, to those who returned to live in their traditional hunting grounds.

While Western Quebec had not yet experienced any significant wave of colonization, things changed in the early 1800’s. Philemon Wright, an American Loyalist, left the United States to settle in Canada, where the British authorities opened the doors to the Outaouais area, despite the promise to keep the land for the sole use of the native people. In no time, the Algonquin territory was invaded by loggers and "squatters".

Pakinawatik made three trips in a birch bark canoe to Toronto with his companions to bring the request from the Algonquin families to create a reserve. Taking advantage of the arrival on Canadian soil of the Oblates of Mary Immaculate, he obtained the support of Fathers Thomas Clement and Bruno Guigues and presented a third petition to Lord Elgin who consented in 1851 to create a reserve. Although there were few native reserves that existed in Quebec at the time, the movement initiated by the Algonquin was also followed by the Atikamekw, who demanded that lands be reserved for their use. The law passed in 1851 was intended to address most of these cases. The reserve created near Maniwaki included 45,700 acres, while that of Timiskaming included 38,400. Sadly, the Timiskaming reserve would be repeatedly reduced. It now has only 4,576 acres. The two reserves were created not only for Algonquin people, but also for the Nipissing and the Atikamekw. In fact, these groups never moved there, the area not being part of their traditional hunting territory.

Luc-Antoine Pakinawatik was one of the few native people who was able to read and write at the time and was said to be very clever and a shrewd negotiator. Life hit hard for the first chief of the Kitigan-Zibi. From his marriage to Genevieve, 12 children were born; six died in infancy and two others during childhood. He lost his wife when she was only 43 years old and his daughter Philomene a few months later. His other daughter also died at 22, when giving birth to her third child. Only two children survived him. Luc-Antoine Pakinawatik died at the age of 71.

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Gabriel Commanda

The man who sparked the gold rush in the Abitibi

Gabriel Commanda, the uncle of the well-known Algonquin William Commanda, was a person who strongly influenced the development of Abitibi. In 1920 he was the first to report to prospectors the location of the famous Lamaque gold deposit, which was the origin of the gold rush in northern Quebec.

Born in 1891 in the Anishinabe community of Kitigan Zibi, Gabriel Commanda was a trapper, fisherman, logger, guide and prospector. Commanda would even volunteer in 1915 to fight in the Canadian army during the First World War Despite his participation in the Canadian army; he was never recognized amongst the veterans since he was not considered Canadian.

He was mainly known as a prospector and for several years he guided prospectors to the best gold veins, as told through many legends. They say he knew instinctively where to find the deposits, using a form of divining rod made from a moose horn. Once the instrument was pointing to the ground, he took a pickaxe and reveled the precious deposit.

Moreover, a legend says that a spirit appeared to him in the form of a moose that he followed up to a deposit that bears his name today. This is where he discovered the precious metal in 1923 and when he indicated the location to the prospector Robert C. Clark. This discovery would cause a real gold rush. Expelled from his land to allow mining operations, Commanda never benefit from the riches within the deposit.

Passing in 1967, Commanda would finally be recognized many years later by the city of Val-d'Or where he is now considered as one of the founders of the city. Moreover, a park and a street are named after him.

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William CommandaThe wise man of the Algonquin Nation

Born on November 11, 1913, William Commanda, whose real name is Ojigkwanong (Morning Star), was the great-grandson of Pakinawatik, an Algonquin leader who led his people from Lake of Two Mountains near Montreal, to the site of the current community of Kitigan Zibi in 1854 (then known as the River Desert Reserve).

Like his illustrious great-grandfather, William Commanda was chief of the community, serving from 1951 to 1970. In 1945, he was also chosen as supreme leader of the movement for the creation of an independent First Nations government, the North American Indian Nation Government. The creation of this organization was in response to the government who then refused all rights to Indigenous Peoples. Several leaders who had supported the creation of this government had subsequently been prosecuted by the federal government and were sentenced to prison for conspiracy.

A former trapper and woodsman, William Commanda was also known for his mastery of the art of building birch bark canoes. Above all, he was recognized as the guardian of the sacred wampum belts in recent years, including the famous wampum of the Seven Prophecies, considered as a founding document of the Algonquin Nation. He has lectured extensively on the subject around the world. Over the past several years, he was the spiritual leader of an international peace movement, the Circle of Nations, and on an annual basis, he invited everyone to his home in early August. Over the years, hundreds of visitors from around the world came to hear his teachings. He promoted good relations between nations and the protection of Mother Earth.

Though humble, he also met most of the major political and spiritual leaders of the world. He found himself alongside the Dalaï Lama in 1990 in Ottawa and later Nelson Mandela in 1998. In 2008, he received the Order of Canada from the Governor General, Michaël Jean. He made many moving speeches to the United Nations for the adoption of the UN Declaration on the Rights of Indigenous Peoples.

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Interesting references

http://www.bigorrin.org/algonquin_kids.htm

http://www.encyclopedia.com/topic/headdress.aspx

http://www.slideshare.net/kaseydmills/algonquin

http://en.wikipedia.org/wiki/Algonquin_people

http://www.snowshoemag.com/2012/06/17/snowshoes-and-the-canadian-first-nations/

http://www.thecanadianencyclopedia.com/articles/algonquin

http://www.ottawariver.org/pdf/05-ch2-3.pdf

http://www.thealgonquinway.ca/lessons/plan-lesson-4-e.pdf

McGregor, Stephen, Since Time Immemorial: Our story – The story of the Kitigan Zibi Anishinabeg, copyright 2004.

The Algonquin Communities

Algonquin Anishinabeg Nation Tribal Council member communities

Abitibiwinni (Pikogan)

Eagle Village (Kebaowek)

Kitcisakik

Kitigan Zibi

Lac Simon

Long Point (Winneway)

Wahgoshig

Other Algonquin communities

Mitchikanibikok (Barriere Lake)

Pikwàkanagàn (Golden Lake)

Timiskaming

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Wolf Lake

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Useful web links

Assembly of First Nations http://www.afn.ca/

Assembly of First Nations of Quebec and Labradorhttp://www.apnql-afnql.com/en/accueil/index.php

Quebec Native Women inchttp://www.faq-qnw.org/

Aboriginal Affairs and Northern Development Canadahttp://www.aadnc-aandc.gc.ca/

Atlantic Policy Congress of First Nations Chiefs Secretariathttp://www.apcfnc.ca/

Assembly of Manitoba Chiefshttp://www.manitobachiefs.com/

Chiefs of Ontariohttp://www.chiefs-of-ontario.org/

First Nations Education Council (FNEC)http://www.cepn-fnec.com/default_eng.aspx

FNEC’s Awareness Building Campaign on First Nations Educationhttp://www.avenir-future.com/

Grand Council of the Creeshttp://www.gcc.ca/

Inuit Tapirisat of Canadahttp://www.itk.ca/

Metis National Councilhttp://www.metisnation.ca/

Indspirehttp://indspire.ca/

Native Women’s Association of Canada http://www.nwac.ca/

Pauktuutit (National Inuit Women’s Organization)http://www.pauktuutit.on.ca/

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Union of BC Indian Chiefshttp://www.ubcic.bc.ca/

Anishinabek Nation Ontariohttp://www.anishinabek.ca/

First Nations of Quebec and Labrador Sustainable Development Institutehttp://www.iddpnql.ca/en/

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