the year before gave their adhesion to the Treaty. Those signing included: Wah-peemakwa; The White Bear; Okanes; Payepot; Le Coup de Pheasant (Pheasant Rump); and Kitchi-kah-me-win (Ocean Man). Although the Reserve of the Chief Wahpemakwas (White Bear) descendants was geographically located in the western regions of Treaty 2, White Bear signed the Treaty 4 adhesion in 1875, and accepted a Reserve on the southeast flank of the Moose Mountains in 1877. This Reserve was established for the use and benefit of both the Nuh kaw e and Cree Bands living in the region. While White Bears Cree and Saulteaux members did explore some agricultural activities after the establishment of this Reserve, they preferred and continued to follow their traditional lifestyle of hunting, fishing, trapping and gathering on the Reserve and throughout the area (Thompson, C., 2006) Due to pressures for farmland at the turn of the 20th century, land speculators pressured Canada to force the surrender of the Pheasant Rump #68 and the Ocean Man #69 First Nation Reserves in the nearby Moose Mountains. In 1901, a total of 47,100 acres of land were surrendered to Canada and the members of Pheasant Rump and Ocean Man were moved to the White Bear Reserve. The amalgamation in 1901 intensified the association of the languages and cultures of the different tribal affiliations. Recently Pheasant Rump and Ocean Man have successfully regained independent reserves however White Bear still retains many family association and cultural effects of the forced amalgamation. Figure 8: Treaty 4 Adhesion-Original Moose Mountain Reserves 39
Figure 9: White Bear First Nations Reserve Today 40
Chapter 3 MIGRATION Migration Legend of the Ojibwe to the New Land The following migration legend is shared by the Passamaquoddy peoples, part of the Wabanaki Ojibwe of Eastern Canada When the seven prophets came to the Ojibwe with instructions about life from the Creator, the People were living in the east on the shores of the Great Salt Water. There were so many people that these words have been told through generations, "The people were so many and powerful that if one was to climb the highest mountain and look in all directions, they would not be able to see the end of the Ojibwe nation. "Life was full and there was ample food from the land and sea. Because life was so full, some amongst the People doubted the migration predictions of the prophets and there was much discussion about the migration and the Prophecies of the Seven Fires. 10 Huge gatherings were held to discuss the plans. Many didn't want to leave, many did and there was one group who supported the migration but agreed to stay behind and guard the eastern doorway and care for the eastern fire of the people. They were called the Daybreak People. Today some believe these are the people on the east coast of Canada and the USA known as the Wabanaki. The Passamaquoddy are a part of the Wabanaki. So, those believing in the migration started off, traveling first to the island shaped like a turtle, as the first prophet instructed. This area is probably somewhere on the St. Lawrence River around present day Montreal. There were many ceremonies held there as the people sought instructions. After some time the People began their journey west again. Along the way some clans and families stopped and set up permanent camps. It is now believed that the People continuing moved along the southern shore of the St. Lawrence River and that their second major stop was around what is known today as Niagara Falls. 10 The seven fires prophecy is an Anishinaabe prophecy which marks phases in the life of the people on Turtle Island (the North American continent). The Seven fires of the prophecy represent key spiritual teachings for North America, and suggest that the different colors and traditions of the human beings can come together on a basis of respect. It predates the arrival of the Europeans, and contains information for the future lives of the Anishinaabe which are still in the process of being fulfilled (Benton-Banai, Edward. The Mishomis Book - The Voice of the Ojibwe. St. Paul: Red School House publishers, 1988). 41
From here, they traveled to what are today Lakes Huron and Erie. It is here that the Ojibwe and Iroquois confronted each other. The dispute was later settled when the Iroquois gave the Ojibwe a Wampum Belt made of a special shell. The Pipe was shared and a peace was sealed. The People began moving westward again and stopped when they came to a large body of fresh water as explained in the prophecy. (This was probably along the eastern shore of Lake Michigan.) At this point many went off in search of a way across the water. Some went south and others settled down to wait for more instructions. Generations passed until the People were instructed to travel north. Eventually they stopped at the place where "food grows on water," as told in another prophecy. More and more Ojibwe came to the largest island in this area (now known as Manitoulin Island) until this area became known as the capital of the Ojibwe nation. For some time the People stayed on this island, but then many set off to what is now the Sault Ste. Marie area. Because of the large abundance of food in that region many people settled there also and this became the fifth stopping place of the migration. From here the People split into two large groups - one group following the northern shore of another large body of water (Lake Superior) and another followed the southern shore. The northern group settled on an island today known as Spirit Island at the west end of the big lake. Some of the southern group also settled here where they found "the food that grows on water," (wild rice) believed to be a sacred gift from the Creator. This became the sixth major stopping place of the Ojibwe people. But, something was still missing. One of the prophets had spoken of a turtle-shaped island at the end of their journey. The southern group had seen such an island on their journey. The People returned and settled on the island known today as Madeline Island, calling it Mo-ningwun-a-dawn-ing or "the place that was dug". At last the migration had found its sacred ground. It is thought it took about 500 years to complete the journey, which began around 900AD. The Ojibwe people have been living in the area since 1400AD, 400+ years before any Europeans. (Pleasant Point Passamaquoddy Tribe, 2003) 42
Figure 10: Anishinaabe Migration Journey Map The traditional annual cycle of the Anishinaabe people followed natural events, with the core of the cycle based on obtaining their traditional livelihood. This land use followed a pattern beginning in the spring when the ice began to thaw on the lakes and rivers and the maple syrup began to run. They would leave their winter hunting areas and move to the maple groves to harvest maple syrup. Then the Anishinaabe would turn their attention to the spring spawn of walleye, and they would also catch northern pike, rainbow trout, sturgeon, muskellunge and bass as well. They would camp beside the rivers and lakes often in larger groups because of the quantity of food available. At the arrival of summer, wild plants, wild rice, and the birch were ready. With the arrival of fall, ducks began their migration and the fall spawn of lake trout, whitefish, salmon, and brook trout began. The Anishinaabe would harvest them all before the ice turned frozen upon the lakes and rivers again and they would return to their winter hunting camps. The Nahkawininiwak: Plains Ojibwe/Anishinaabe/Saulteaux According the WBFNs oral history, five Anishinaabe families discovered the Moose Mountains after a long journey from Manitoba. It was said that White Bear s family originally came from north of Lake Superior. The Anishinaabe/Ojibwe people make up one of the largest tribes in North America. Oral Traditions of the Anishinaabe tell us that the Ojibwe, Potawatomi and Ottawa were 43