BUSINESS AS USUAL FOR NEWFOUNDLAND'S ONLY FIRST NATION TERRITORY
Miawpukek (Conne River). The Mi'kmaq of the MIAWPUKEK FIRST NATION or Conne River, began it's 9 TH Annual Tribal meeting on June 30, broke for the weekend and continued on June 3.
Fourteen items made up the agenda ranging from the annual audit, to various new legislation to First Nation member concerns. However, due to poor turnout, and very little participation by the members attending, the new legislation concerning the tobacco tax and the membership codes had to be delayed until the next regular assembly in September, and the assembly became more of an information session than the policy making session it was supposed to be.
On the last day of the assembly, nominations for Saqamaw and six other positions on the Miawpukek First Nation Government were accepted and elections were held on June 4.
Traditional Saqamaw of all of Taqamkuk (Nfld.), Saqamaw Misel Joe, who is also a Keptin on the Mi'kmaw Grand Council , won easily over Kenneth Drew, the only other nominee for the position of Saqamaw.
Fourteen people were nominated for the six positions with the First Nation Government. All of the former Government members, Shayne McDonald, Rembert Jeddore, Mary Stride, Mardina Joe and Gerard Joe easily retained their seats. Former member John N. Jeddore did not re-offer for his position and was replaced by Brian Kelly, son of former Saqamaw Geraldine Kelly and Grandson of former Saqamaw Billy Joe.
The election campaign was very low key and most people seemed to be pretty sure of the outcome. It was obvious the people were not interested in any great change at this time and were quite satisfied with their former Government.
About 100 feet off "The Point", sometimes called Brant's Point, is, to the untrained eye, a fish cage. And a person familiar with the Aquacultural potential of the Baie d' Espoire area, would quickly recognize it as another venture by someone into the very lucrative business of raising fish.
But for those "Not in the know", both people would be half right. It is a fish cage and in a sense it is another venture into the Aquaculture business. But this fish cage is special. And a clue to it's specialness is the presence twenty four hours a day of a vehicle onshore and a watchful individual.
In that cage is four hundred and some odd young salmon. And that watchful person is keeping a close watch on them.
On closer inspection and if one is fortunate enough to tag along with the watcher as he checks on the net, one will instantly see the fish continually jumping as you get closer. Then as you look in the cage you see "Hundreds and Hundreds" of the fish swimming slowly around and around their cage in a counterclockwise circle, and taking time off every now and then to jump clear off the water.
If you haven't already found out by now you will surely be told. These salmon are special. They are special because this is the first time anywhere that salmon smolt have been captured and held over the winter to be tagged and released in the summer. And the reason for this is two fold. To increase the survival rate of the salmon and to find out more about their habits.
Baby-sitting salmon to this degree has never been done anywhere. Not in Norway where the business is both very well advanced and very profitable. Not in BC, not in the US. Nowhere. Because everyone said it couldn't be done.
The future held in store for these fish will now quickly unfold. They are already tagged, some with special tags that will net the catcher a nice reward. But others will get a special radio transmitter tag. Those will be tracked and followed and every ounce of data wrung out of their remaining life span.
While they are being studied, they will go about their life and as a result they will increase the salmon count on the Conne River countless times over. An increase that would not have been possible so soon, if nature had been left to take it's course unaided.
There are two of these salmon cages. The other is at Roti Bay where all the fish were held during this past winter. After they are tagged the ones at Roti Bay will be released there and the ones in this cage in Miawpukek will be set free here.
This venture into the unknown for the community of Miawpukek and the biggest aquaculture company in Newfoundland, in which the community has a controlling share already looks very successful. There have been no big disasters and everything looks good. That "Watcher" on the Point is making sure of that.
A little community on the province's south coast is fast becoming one of the province's best kept secrets. It's the community of Conne River.
It is populated mostly by Micmac Indians, to use the usual slang. The people there no longer use the term "Indian" or "Micmac", preferring instead that people use L'nu (Human Being) and Mi'kmaw (singular) or Mi'kmaq (plural).
Part of the reason for the community's attraction is the mistaken notion by some people that they can get cheap gas and cigarettes there or that they can get themselves registered in the community as an "Indian" and get certain tax free or other benefits there. Fact is if there are any cheap goods or tax free benefits to be had, it is becoming fast restricted to permanent residents.
"Conne" (silent "e") as others refer to it, or "Miawpukek", as it is known to the traditionalists has come a long ways from being the underdog in the bay for the past years. Since becoming a reserve in 1985, the economic and social development of the community has increased tremendously.
Although their efforts in the tourism field are mainly concentrated in their hunting and fishing lodges, there will be two events happening this summer that the community hopes will attract some visitors.
On July 3 - 5, there will be a conference on traditional healing, with the goals of exploring the place of First Nations health care practices in western health care systems and resources, to focus the attention of conventional health care services on specific health issues facing First Nations peoples and explore issues in the revitalization of First Nation communities and to strengthen networks of support.
Then on July 5 - 7, there will be the First Ktaqmkuk Mi'kmaw Pow Wow. The organizers expect a lot of people will show up for the First ever Pow Wow in Newfoundland. It will feature Mi'kmaw and intertribal dancing and drumming. Most Newfoundlanders usually have to be unfortunate enough to have to move to the mainland to see such an exiting show as a Pow Wow. First Nation Pow Wow participants will come from many parts of Canada.
Also in July, on the 26th, the Mi'kmaq celebrate their patron saint, St. Ann. This is usually a colorful event, highlighted by an outdoor procession of the faithful as they carry the statue of St. Ann out and about the church grounds. Other activities have been planned around the event, such as outdoor sports and nighttime dances.
People wanting to venture over to see the community are welcome. One cannot miss the signs pointing out the turnoff to the community. Coming from the Trans Canada Highway, the driver will first pass the turnoff to the greater Baie D' Espoire area then pass over the Conne River bridge. Just a little ways past that is the turn off going off to the right.
It is a gravel road, 11 kilometers long, but a scenic one. There is a s-curve at the beginning of this road, so people should go slow here. There are guard rails at all the required places. Traveling is good night or day. The road conditions are pretty good in the summer, being quite smooth at that time of the year. The road follows the Southeast brook into the community, with each turn offering a different panorama of the area.
At the entrance to the reserve is a large sign welcoming the visitor to the community. At this point off to the right is a short road to community's farm and huge playground. Enroute to this area, travelers pass over a bridge over the local swimming hole. Growing produce should be well on the way on the farm by July and people can take a short break, if they want, at the playground.
The playground has a huge walk-around track, two huge multi-use fields, large grassy areas to take slow walks or just lie around. With a bit of searching on the eastern side of the playground, a visitor will stumble upon a small trail. The trail winds it's way through the forest there. It is only short, maybe a 15 minute walk, but it takes the visitor past several Mi'kmaw Wikoum (Wigwam). They are in various stages of construction from starting to finished to give the visitor a better sense of their construction. It is better to start this trail from the entrance at the water's edge. Kids can play on the slides and there is even a couple places for barbecues.
A road going left just past the gate and before getting to the play ground winds around the playground along the shoreline, another nice scenic destination. Drivers should go careful; meeting another car may mean a discussion as to the shortest place to back up.
For aboriginal visitors, the sweat lodge is on the road into the village. It is behind the first homes you come across, up a road, leading off to the left just opposite the bus turnaround at this end of the village.
In the village, attractions are at the Great Hall, which houses some of the symbols of the Mi'kmaw Nation and some historic photos. The craft shop is also in this building, as is the Tribal Police offices and Govenment chambers. Just next door is the Clinic staffed full time by qualified nurses. Because they tore down the church, church services are also held in the Great Hall.
The Great Hall is on a high knoll. One cannot miss it as they top the hill and look down upon the center of the community. St. Ann's school is on the right just before one comes to the Great Hall. Their outdoor basketball/tennis court is open at all times.
Off to the left, immediately before the right entrance to the Great Hall is another road leading the driver up hill for another panoramic view of the community. At the end of this road, less than a kilometer, is the First Nation's winter holding facility and egg gathering for the First Nation's Salmon enhancement project.
The community's Post Office is down in a small cove off to the right not far past the Great Hall. Immediately before that road is another , leading off to the right also. It goes down to "The Point". This is the original site of the community's inhabitants. It was here that the Mi'kmaq Wikoums stood when Bishop Fleming visited in 1835. This area is all bare sand, but is quite safe to drive on. People stick to the area between the road and the dock. The community's grave yard is in this area. A small road going out around it stops suddenly and is only good for a short walk.
Continuing on the main road, the visitor will pass the Partridge Point Club, the community's only lounge. It is open through the day. It's specialty is on New Years Eve, when the special of the night food wise is the Newfoundland delicacy, Moose Nose.
Just past the Lounge is the Partridge Point Marina. It offers the best place for launching and pulling up boats, has ample parking and has a gas station.
The main road into the community is one way but travels the complete length of the village. It is impossible to get lost, and the friendly people are easy to talk to and ask questions. At the far end is a large turn around, built to accommodate the school bus, so bigger vehicles will have no trouble turning around.
The two main stores in the community are both on the main road and both have gas stations. A local take out is just across the main road from the Great Hall.
The road out off the community is just as scenic. Alternatives to the road is via boat from any of the other communities in Baie d' Espoire and landing at the Partridge Point Marina or by sticking to the pavement and going into the greater Baie d" Espoire area, staying left all the way, until you come to the end of the road just across from the community. Arrangements should be made beforehand for pickup at this point.
New pavement is being laid on the Milltown to Morrisville end of this road, and this may or may not be finished by mid summer. There is also a provincial park about 5 minutes drive past the turnoff to Conne River. It offers all the regular park facilities, like overnight or day long stays.
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Living in Conne, like living in any community is much different to people who have lived there all their lives than to people who have experienced living somewhere else.
And being the only Indian Reserve in a province where most of the people only know about "Indians" from what they see on the TV or in movie theaters, a province which tried to get rid of it's "Indian Problem" either by acts of outright genocide or by pretending there are no "Indians" here anyway, is an experience in itself.
On the outside Conne River is pretty much like any other outport on the island. It is small, isolated except for a substandard connection to the outside world and life is pretty quite. People seem to be enjoying themselves. Employment is very high, with nearly 100% employment during the summer months, and something less during the winter. We have a good school, well equipped and mostly staffed by well educated Mi'kmaq.
There are lots of new homes, with no less than 12 new ones being built this year alone. And when you consider that more than three quarter of these homes are being built and financed by the homeowners themselves, that's an even better reflection on the people here. Unfortunately it takes many people a couple of years even more before they can move into their new home..
Miawpukek definitely looks prosperous.
But what's Miawpukek like on the inside? In spite of the apparent prosperity, Miawpukek is still a community in transition. And with transition comes some turmoil. Miawpukek is the original name for Conne River. At one time it was a totally aboriginal community. Like any aboriginal community it attracted certain kinds of non natives, who at first blended into the community, but later many of whom in an effort to survive better or improve themselves moved elsewhere, or as many of the Mi'kmaq felt, to distance themselves from us. What they left behind became part of the mosaic that is Conne.
North American Aboriginals like to draw an analogy regarding European colonization. There was a L'nu (Indian) sitting on a log. Along came an European and asked if he could sit there too. The L'nu said yes and moved over. Later on the European's friend came along and also asked permission to sit. The L'nu said OK and moved over a bit more. As more and more people came, and wanted to sit on the log, the L'nu ended up moving to the far end of the log where he was left with only the edge of the log to sit on.
We Mi'kmaq were pushed into Conne. At one time the greater part of the south and western part of Taqamkuk (Newfoundland) was continuously occupied and used by our people. But people began to "Move in" and we reacted to this enroachment on our lands by "turning the other cheek and moving a little farther to the other end of the log". Our "Indian Nature" and the way we looked at our Mother earth, enabled non natives to walk over us that much more. A case in point. People from God knows where moves in crosses over our lands, damming our rivers and clearing out our timber. Or in the more modern times, moves in and sets up camper trailers in our traditional area, cutting off our land routes, abusing our land, depleting our resources and renaming our landmarks.
Today Miawpukek's prosperity has rubbed off on a lot of the surrounding business community, but while they don't mind taking our money or reaping profits from our endeavors, their support for and understanding of our aboriginal rights leave much to be desired. As one example, according to Canada's law, goods sold to and delivered to "registered Indians" living on a reserve is tax exempt. If all of the businesses selling goods to the people in Miawpukek honored that law that would mean more business for them. Unfortunately, some people decided to encourage others not to honor that law. As a result a lot of the community's business goes out of the area.
Miawpukek's status as a reserve and the accompanying benefits is also being discovered by people out to abuse the system. Cheaper prices tend to draw people from afar. And it doesn't help matters either that The Department of Indian Affairs "Keeps making Indians out of White People!". Most of these "Paper Indians' live off reserve, however and do not qualify for tax exemption and other benefits. But because of another agreement they can get some financial aid for post secondary education.
Today, Miawpukek is becoming more and more assimilated. While many of our people have decided to make their lives elsewhere, some have returned home, but the majority of in migration is by more non natives marrying into our community.
This in migration has become one of the thorniest issues the community. Most of our people, like their ancestors, turn the other cheek and move a little bit more closer to the other end of the log. Most of us are hard workers, and there's a family to feed, so politics like self government has to take second place. But there is enough concern and enough understanding and enough opinions voiced that the government of this community is trying to do something about the problem.
It is a ticklish situation, and like our ancestors, we don't react to being offended but we still don't want to offend anyone, and while at the same time we know the problem has to be addressed. The surrounding communities like our money so we don't mind being a part of the larger community, but we also want to preserve our culture and more important our aboriginal rights.
Our government has drafted laws concerning residency and the ensuing benefits, but we can't even get a quorum at the meeting needed to pass such a law. Nationalism is pretty well unknown within the community.
So people talk and complain. Most are too busy with their own lives. As protectors of the land, many of the complaints are about the abuse of Mother Earth by the people who don't care where they throw their beer bottles or their other garbage. As original inhabitants, the complaints are about the loss of land base. As aboriginals the complaints are about the insensitivity of the non natives to our aboriginal rights.
And for every fifty of us trying to do something to reverse this trend, there is one of our own, abusing our aboriginal rights, throwing garbage out of their cars and accepting aboriginal benefits with one hand while waving of their parent's heritage with the other.
Yes, from a long time resident, living in Conne must seem good, with the quite life, good jobs, apparent prosperity. No problems. Leave the politics to the politicians.
But to a native son just returned, there is a problem, a real problem. Our problem is most of us don't really know what it means to be Indian. And not doing anything about that, means losing what our people fought for, that much sooner.
The Mi'kmaq of Miawpukek (Conne River), have celebrated St. Ann's Day for as long as the people can remember. Each year on July 26, St. Ann's Day, Mi'kmaq from all over the Taqamkuk (Newfoundland) would come together to honor their patron saint, with a Mass and procession.
How this day happened to become the most important day of the year for Mi'kmaq is not well known, but it started sometime in the 1700's. "Gatherings" are a normal event for North American Aboriginals, and the Mi'kmaq gathering soon centered around the saint.
St. Ann, the Virgin Mary's mother, was the patron saint of the French in early Canada. Being the close allies that they were of the Mi'kmaq, the Mi'kmaq adopted St. Ann as their patron saint as well. Not only did her day become the most important event of the year, but the Mi'kmaq also looked to St. Ann for all their spiritual needs and assistance.
Celebrating her day in recent historic times was a truly remarkable expression of the deep religious feelings of the Mi'kmaq. In Miawpukek the Mi'kmaq built their own church and for St. Ann's Day celebration purposes, cut a mile long circular trail around their church and into the surrounding forest.
Most of the people came together days before the big day and lined this trail with small fir trees, newly cut, and a flag staff topped with a colorful flag bearing the cross. This "Trimming the Church" was looked forward to just as much as the service itself. Around the Church entrance steps, which was the width of the church, they stuck up maple trees completely enclosing it. This circle of trees also had a tree lined entrance with the trees lining part of the entrance bent and tied together at the top, forming an enclosed entrance.
Then down on "The Point" where the priest landed, they had a another tree lined entrance or "arch" erected. It was here that the priest was greeted on arrival into the community. It was also here that the boats from other parts of the bay anchored up and pictures of that time show there were plenty of them.
The church itself was similarly decorated. On each side of the church interior were four or five pillars, and stretching from side to side overhead at each end of the church were two steel rods. All this was decorated. The pillars were wrapped with long roots and in later years with twine and large ferns were stuck in behind. The interior of the church was almost completely decorated in this manner.
This was truly a sight to see and people came from everywhere to experience it, for it gave distant friends a chance to get together once again. The St. Alban's choir always came down for the event and took their special seats in the choir box above the church floor. Their beautiful voices added to the experience of the mass. Guns would be shot off to scare away the devil and after mass the statue of St. Ann would be taken out. Carried by four men and led by people carrying crosses, banners and flags and followed by the entire congregation, the statue was taken in procession around the trail. As the people walked they said the rosary. The day usually would end with a "Time" in the local school.
Although the devotion of the Mi'kmaq is still strong in the elders of the community, Miawpukek's St. Ann's day is not the same anymore. The church, built by the people and it's beautiful hand carved alter rails and collection plates and other examples of splendid Mi'kmaq craftsmanship is gone. For whatever reason, it was decided to tear down what would have been a prime tourist attraction and showplace of Mi'kmaq craftsmanship. Another monument to the Mi'kmaq the destroyed. It's loss like the destruction of old the Mi'kmaq homes, felt only by the elders, who can only shake their heads and wonder why. Preservation of Mi'kmaq landmarks like the preservation of St. Ann's celebrations must be a priority with today's generation.
Today St. Ann's celebrations are held in the Great Hall, and and St. Ann's Day has been commercialized a bit with celebrations spanning several days held around the community. St. Ann's day has lost some of it's flavor, but a new church will be built soon, and if the people agree it will be an exact replica of the old church, built by the people and with the craftsmanship of the sons and daughters of the original builders on display inside. Then maybe too the enjoyment of "decorating the Church" will once again be experienced and enjoyed by the faithful followers of St. Ann. "Good Saint Ann Pray for Us!"
Back in the 1924, a seemingly unimportant event took place in the history of the Mi'kmaq of Taqamkuk. Their traditional Saqamaw or Chief uprooted his family and left his community, never to return.
His leaving meant the Mi'kmaq of Taqamkuk (Newfoundland) no longer had an official Saqamaw. The story is known more so by people outside of Taqamkuk, who can remember something about the "Chief from Newfoundland who had to go into exile", but it is less well know by the people most affected. This is what's been told about the incident.
Apparently the priest of the day, Father St. Croix, got upset about people holding prayer service. He said that every time he came to Conne to have mass, people wouldn't show up. The reason they wouldn't go to mass was because they "Already had prayers". So he told the people not to have any more prayers in the church.
When Saqamaw Noel Jeddore and some Mi'kmaq were discussing this, Noel said something like, " If you stop the people from saying their prayers, they will get worse and worse, they will become more and more sinful each day and do bad things. They could even commit very serious sins like murder."
A resident of the community later told Father St. Croix about it. Like any time a story gets told, sometimes the real meaning gets mixed up. This man is supposed to have said something like, "Noel is down to Conne saying all kinds of things. He is even talking about people murdering people."
However Father St. Croix interpreted this story, he apparently thought that since this was all about his orders that the people stop having prayers in church, then Noel could only have been talking about murdering him.
Father St. Croix was obviously thinking about this situation a lot. Later on another resident of Miawpukek was up to St. Alban's and Father St. Croix told him to tell Peter, Noel's son, to come up, because he wanted to see him.
This community member then went and did something the Jeddore family considers very stupid. He came back to Conne and starting at Burnt Woods, he either went into all the households or told everyone that he met "You got to go to St. Alban's. Father St. Croix wants to see you!"
Like all good and religious people, when your priest asks you to come see him you do so. So they all began walking up to St. Alban's across the ice. Apparently Father St. Croix saw all these people coming across the ice up to St. Alban's. He obviously thought the earlier story was correct, because here were coming all the Mi'kmaq, and they must be coming to kill him. He immediately sent out some men to make peace and probably slow down the people, while he telegraphed the Police.
These men went out an met the people. When the people heard that Father St. Croix only wanted to see Peter, they all turned back.
Peter went to see Father. St. Croix. Peter must have been able to explain to Father St. Croix what his father said. But Father St. Croix said to peter, "It's too late now. I have already summoned the police. You got to force your father to leave Conne because the police are coming to get him."
In them days, if you summoned the police, they didn't come right away. Depending on the time of the year, it could take them a few months to get there.
Peter came home and gave the priest's message to his father. Noel did not want to go. It wasn't really a problem if he did go. His daughter Agnes son Victor were already up there. He himself, like many of the people of that time, was going back and forth to Nova Scotia all the time. Noel Louis used to go up there every summer.
For whatever reason, Noel finally decided to leave. So the following summer, in 1925 he left Conne forever and went to live in Eskasoni, Nova Scotia..
It is said "Though Fr. Croix bragged about his responsibility for abolishing the office of the Chief, it had no effect on the real (Mi'kmaq) people, like uncle Joe, uncle John Denny, all the Jeddores and Joes. These people still continued their traditional (Mi'kmaq) ways. They did not have (Mi'kmaq) prayers in the church; They did have prayers in their dwelling, especially uncle Joe. They kept up all the (Mi'kmaq) traditional customs and sacred ceremonies. And it seems the priest half heartdly went along with this. There were many times no doubt when he was glad to have someone to perform the burial services as there were times it was impossible for him to get to Conne. Uncle Joe did all of this. Even with all the influx of white people these (Mi'kmaq) people stood fast in their traditional ways and customs in spite of any obstacles thrown in their way by the priest and white society. It was only after this older generation was gone did the white influence make an headway in Conne."-John N. Jeddore
The office of traditional Saqamaw, "abolished" with Saqamaw Jeddore's exile was reinstated in 1980, when Saqamaw Billy Joe was formally appointed Saqamaw of Taqamkuk.
(Miawpukek/Conne River) The elected government of the Miawpukek First Nation, Miawpukek Mi'kamawey Mawi'omi, came together for its first session since being elected on June 4.
Topping the order of business was the delegating of portfolios for the elected members. Government Member Rembert Jeddore will continue as Vice-Chief and will also continue his responsibilities with the First Nation Justice issues. Gerard Joe requested a move out of Capital Works and was given the portfolio of Economic Development. Newcomer to the government, Brian Kelly, assumes responsibility for Mr. Joe's former department of Capital Works. Mardina Joe takes on Fisheries and Mary Stride becomes responsible for Health and Social Services. Responsibilities for Government Member Shayne McDonald and any extra duties for Traditional and Community Saqamaw Misel Joe have yet to be decided.
Much of the remaining time for the session was spent on housekeeping issues and First Nation Member's concerns.
(Miawpukek/Conne River) Miawpukek Peacekeeper Sergeant Damien Hinks has been cleared of all charges. Sergeant Hinks was in Newfoundland Provincial Court last week and had all charges against him, relating to Disturbance of the Peace, thrown out of court.
The charges were thrown out because of lack of evidence. The charges had been laid earlier this year, and Sergeant Hinks had been suspended with pay since then, pending the outcome of his trial.
Miawpukek Mi'kamawey Mawi'omi, the first nation government, has since met with Sergeant Hinks, apparently to discuss his reinstatement with the Miawpukek Police Force. Sergeant Hinks former position with the force had been as Acting Police Chief. The First Nation Government has not yet issued any statement concerning the matter, and Sergeant Hinks thus far has not rejoined the force.