This paper will discuss the underlying reasons for the state of health of the people from the Keeseekoowenin First Nation. To understand aboriginal health and medicine, this paper will provide the First Nations perspective based on oral traditions and language. As the course objective states, a holistic approach will be used to include the oral traditions of First Nations with the academic studies relevant to First Nations. This paper will use oral traditions through First Nation’s languages as the underlying reasons to understand the state of health of the people of Keeseekoowenin First Nation.
According to the elders (1), the oral traditions of the people must be used as the foundation and basic reasons for the state of health. Academic studies and written documents will be used to support and confirm the oral traditions to thoroughly provide a true and honest picture. The mistake often used to explain First Nations health issue is to rely solely on academic and written reports. These academic and written reports only provide the superficial and secondary understanding of the real cause’s of First Nations health. From a political and legal perspective (6) the oral history of First Nations must be used to understand the root cause of First Nations issues. The elders clearly understand that academic and written material which they state is often biased depending on the background and education of the writer. The thinking of the writer often provides a biased conclusion of history. For this reason elders state that the oral views of our history must be "reconciled and create a partnership"(6) with the academic and related professional expertise. This paper will examine the oral history of Keeseekoowenin First Nations peoples as their understanding of their health and conditions and, in particular the health dilemma that First Nations people face today. This part of the paper will rely on the evidence provided for research in the Keeseekoowenin land claims at Clear Lake (Riding Mountain National Park) (2). The second part of this paper will rely on academic studies in medicine, culture and medical anthropology, and ethno history (3). This academic approach will be holistic using the elder’s oral history to support
the underlying reasons to understand the state of health. As the assignment requests that research should be original and more in depth than that is available through written research, this paper will attempt to provide the oral perspective (4).
Audrey bone (morning star- Waban anung), her name means first star in the sky, the morning star paves the way for the sun to follow. She said throughout her life she felt as though she was paving the way in a lot of areas, she brought sweat lodges back to Keeseekowenin. She said she remembers learning about medicines from McKay Blackbird when she was a child. I asked her what she believed getting the traditional land (61A) back meant to Keeseekoowenin Band. She said " gaining back way of life holistically, meaning physically, mentally, emotionally and spiritually. It’s beneficial to the way we eat, and for healing ourselves." Audrey operates a camp called Medicine Eagle Women’s camp in (61A) clear lake. Audrey says "we teach them medicines, share information and all sickness that are high in community, we have medicines for them.” I asked her through her own personal experience, what have you witnessed what the medicines in the park can be beneficial for. She said she" witnessed the healing of cancer; even for the kids. I have medicine for their colds and flu’s. It’s a learning process still, but I am currently passing the info on, my youngest student is 6 years old." Audrey also said that the park should be kept natural, and used in traditional way always so that future generations can enjoy the park as our ancestors once did. Our ancestors used to walk and pick berries and medicines at clear lake where they would also set up camp and hunt. Audrey said she has been gathering up large quantities of medicine for the winter. Audrey states that she can’t keep up with the demand of medicines right now. I asked Audrey, do you believe that HIV/aids and diabetes are a major problem in our communities? If so, do you think it is curable? She responded "yes, but it takes long and depends on the state of the individual and how their illness is progressing. The medicines can bring the effects of the illness to a halt for sometime but does not get rid of it right away. Audrey also said to me that cleansing the liver is the first step and most important. Something I am very interested in doing over my Christmas break because I have better health plans for January 2009. Audrey goes on to say that "Medicines can come to you or someone through dreams or when spirits can talk to you." Audrey goes to 61A where she conducts ceremonies where she feels a great connection to our traditional roots. "The difference between western and modern medicine is that a lot of people are getting their traditional names now at the camp when there was a time when that never used to happen. Now people are bringing their kids to the camp to receive their names which will intern will help them in their life. A traditional name gives them a sense of who they are and how they are connected to the spirits. This is something we are bringing back slowly due to the colonial effects of residential school taken our traditional aspects away. It puts them on direction that they take could take in life."(5)
According to the elders (1), the oral traditions of the people must be used as the foundation and basic reasons for the state of health. Academic studies and written documents will be used to support and confirm the oral traditions to thoroughly provide a true and honest picture. The mistake often used to explain First Nations health issue is to rely solely on academic and written reports. These academic and written reports only provide the superficial and secondary understanding of the real cause’s of First Nations health. From a political and legal perspective (6) the oral history of First Nations must be used to understand the root cause of First Nations issues. The elders clearly understand that academic and written material which they state is often biased depending on the background and education of the writer. The thinking of the writer often provides a biased conclusion of history. For this reason elders state that the oral views of our history must be "reconciled and create a partnership"(6) with the academic and related professional expertise. This paper will examine the oral history of Keeseekoowenin First Nations peoples as their understanding of their health and conditions and, in particular the health dilemma that First Nations people face today. This part of the paper will rely on the evidence provided for research in the Keeseekoowenin land claims at Clear Lake (Riding Mountain National Park) (2). The second part of this paper will rely on academic studies in medicine, culture and medical anthropology, and ethno history (3). This academic approach will be holistic using the elder’s oral history to support
the underlying reasons to understand the state of health. As the assignment requests that research should be original and more in depth than that is available through written research, this paper will attempt to provide the oral perspective (4).
Audrey bone (morning star- Waban anung), her name means first star in the sky, the morning star paves the way for the sun to follow. She said throughout her life she felt as though she was paving the way in a lot of areas, she brought sweat lodges back to Keeseekowenin. She said she remembers learning about medicines from McKay Blackbird when she was a child. I asked her what she believed getting the traditional land (61A) back meant to Keeseekoowenin Band. She said " gaining back way of life holistically, meaning physically, mentally, emotionally and spiritually. It’s beneficial to the way we eat, and for healing ourselves." Audrey operates a camp called Medicine Eagle Women’s camp in (61A) clear lake. Audrey says "we teach them medicines, share information and all sickness that are high in community, we have medicines for them.” I asked her through her own personal experience, what have you witnessed what the medicines in the park can be beneficial for. She said she" witnessed the healing of cancer; even for the kids. I have medicine for their colds and flu’s. It’s a learning process still, but I am currently passing the info on, my youngest student is 6 years old." Audrey also said that the park should be kept natural, and used in traditional way always so that future generations can enjoy the park as our ancestors once did. Our ancestors used to walk and pick berries and medicines at clear lake where they would also set up camp and hunt. Audrey said she has been gathering up large quantities of medicine for the winter. Audrey states that she can’t keep up with the demand of medicines right now. I asked Audrey, do you believe that HIV/aids and diabetes are a major problem in our communities? If so, do you think it is curable? She responded "yes, but it takes long and depends on the state of the individual and how their illness is progressing. The medicines can bring the effects of the illness to a halt for sometime but does not get rid of it right away. Audrey also said to me that cleansing the liver is the first step and most important. Something I am very interested in doing over my Christmas break because I have better health plans for January 2009. Audrey goes on to say that "Medicines can come to you or someone through dreams or when spirits can talk to you." Audrey goes to 61A where she conducts ceremonies where she feels a great connection to our traditional roots. "The difference between western and modern medicine is that a lot of people are getting their traditional names now at the camp when there was a time when that never used to happen. Now people are bringing their kids to the camp to receive their names which will intern will help them in their life. A traditional name gives them a sense of who they are and how they are connected to the spirits. This is something we are bringing back slowly due to the colonial effects of residential school taken our traditional aspects away. It puts them on direction that they take could take in life."(5)
A strong opinion from the ex-Chief of Keeseekoowenin (4) stated that spiritual connection to the land coincides with the mental disparity we as First Nations face now. He mentions the relocation from 61A to Keeseekoowenin. As well as the availability of traditional medicines and basic human rights denied to First Nations people. Also work ethics of the people questioned were deemed dependents on governments. As well as the unequal treatment to our people who are inquiring about their own agriculture. Also the lengthy paperwork we as First Nations have to go through to gain hunting and fishing licenses on our own traditional lands.
Bone said," Keeseekoowenin was chosen as land to establish a reserve because of two reasons, the thick bush that came up to the river which was good for hunting at the time. Also this was a place for people to gather at the river years previous. It was a camp for all riding mountain people to enjoy. There used to be a Hudson Bay trading post in Elphinstone, because of the park close by." Bone also said" used to be a lake across much of central Canada and most of Manitoba called Lake Agassiz. Lake Agassiz consisted of three islands Duck Mountain, Riding Mountain, and Turtle Mountain; south of Turtle Mountain is the center of the geographical North America. The top of these mountains were also not covered during the ice age where there are 45 people buried at the reserve in 61a. The provincial park that became Riding Mountain convinced the people living at 61a, to move to Keeseekoowenin. Stories about clear lake are told now of our people that could turn into fish a long time ago. That clear lake was sticking out during the ice age so its pure waters are now at such a high elevation that the fish are some of our ancestors. So once we believed that we shouldn’t eat them in clear lake.course that changed now. There are 44 people buried at Okanase cemetery in 61A territory (6). This document is the preliminary factual and legal analysis submitted by the Keeseekoowenin First nation in support of a specific claim to lands which have formed part of Indian reserve 61a, which are known to them as the "1906 lands."
factual analysis - "the research and analysis report prepared for Canada in early 1994 appears to be thoughtfully researched, carefully written and generally fair and even handed in its treatment of the information in the possession of the author. We have three major concerns about the research and analysis report. The first concern involves the identification of the factual questions that the researcher was asked to examine. In particular we suggest that there is at least one major factual question of which was not referred to the researcher being "was it the intention of the department of Indian affairs to remove the members of Keeseekoowenin First Nation from their occupation of reserve 61A prior to the independent creation of Riding Mountain National Park? Did the department of Indian Affairs have some other purpose which affected the decision to expropriate the 1906 lands? What role did the department of Indian Affairs play in the formation of the intention to expropriate reserve 61A? Our second concern is that the report does not deal with the events that took place after the "expropriation", including the forced re-location of the Keeseekoowenin First Nation members residing at clear lake. Researcher indicates that one of the issues to be addressed was "the purpose for which the land was used". We assume this to be a reference to both the uses made of the lands by KFN before their re-location and the subsequent use of the lands by parks branch. We provide some additional information on these matters.
Finally, we have some questions of clarification concerning methodology and other technical matters? We are also concerned about the natural tendency to confuse factual historical research with the legal conclusions that can be drawn from those facts. Statements of understanding of certain legal principle can affect the interpretation of some facts. For the most part, these issues are dealt with in appendix 1: technical and legal issues rose by the research and analysis report. "Members of the band had approached the parks representative to obtain a permit to cut wood on the reserve inside the park boundary and had been referred to the Indian agent for a permit. The designated Indian affairs agent Lavender; then told the band that 61a was not a recognized Indian reserve within the meaning of the act" page 31 (9). Events after the exportation: in the summer of 1936 several government officials from both the parks branch and the department of Indian affairs told the residents that they were required to leave. They were given one or two days to pack up their belongings and vacate their homes. An old woman had recently died and the residents were allowed to stay an extra day so she could be buried at the local village cemetery. Individuals who were not born at the time of the eviction have been told by their families that the homes would be burned behind them as they left. Some recall seeing the smoke behind them as they travelled by cart to Elphinstone. The year’s immediately after the relocation were a struggle, as the traditional hunting and fishing economy abruptly ended. The events are recalled with a great deal of sadness and bitterness. The current parks management plan for Riding Mountain National Park says; "one important theme associated with Riding Mountain National Park pertains to its initial establishment as a forestry reserve. The reserve then the entire park became an important source for the collection of timber, hay and a grazing area in support of agriculture and settlement in the region" pg 38. Given the current understandings of all of the circumstances of this case, the 1906 lands must be returned to the Keeseekoowenin First Nation not only as a matter of law, but as a matter of equality and justice. The talk of the re-location as an improvement, towards assimilation, the cost of this move was $4733.75 which was paid on Dec 22nd, 1934. "Members of the band had approached the parks representative for the costs associated” Duncan Scott, deputy superintendent general of Indian affairs, "Scott was convinced that aboriginal economic activities such as hunting trapping fishing and food gathering would have to be abandoned. The Indian should learn how to cultivate the soil or prepare for employment in the industrial or mercantile community", "the happiest future for the Indian race is absorption into the general population, and this is the object of the policy of our government. the great forces of intermarriages and education will finally overcome the lingering traces of native custom and tradition" (19) I asked my dad what year was land taken away, he said 1933. I asked what
what year did we get it back , he said 1994.
Bone said," Keeseekoowenin was chosen as land to establish a reserve because of two reasons, the thick bush that came up to the river which was good for hunting at the time. Also this was a place for people to gather at the river years previous. It was a camp for all riding mountain people to enjoy. There used to be a Hudson Bay trading post in Elphinstone, because of the park close by." Bone also said" used to be a lake across much of central Canada and most of Manitoba called Lake Agassiz. Lake Agassiz consisted of three islands Duck Mountain, Riding Mountain, and Turtle Mountain; south of Turtle Mountain is the center of the geographical North America. The top of these mountains were also not covered during the ice age where there are 45 people buried at the reserve in 61a. The provincial park that became Riding Mountain convinced the people living at 61a, to move to Keeseekoowenin. Stories about clear lake are told now of our people that could turn into fish a long time ago. That clear lake was sticking out during the ice age so its pure waters are now at such a high elevation that the fish are some of our ancestors. So once we believed that we shouldn’t eat them in clear lake.course that changed now. There are 44 people buried at Okanase cemetery in 61A territory (6). This document is the preliminary factual and legal analysis submitted by the Keeseekoowenin First nation in support of a specific claim to lands which have formed part of Indian reserve 61a, which are known to them as the "1906 lands."
factual analysis - "the research and analysis report prepared for Canada in early 1994 appears to be thoughtfully researched, carefully written and generally fair and even handed in its treatment of the information in the possession of the author. We have three major concerns about the research and analysis report. The first concern involves the identification of the factual questions that the researcher was asked to examine. In particular we suggest that there is at least one major factual question of which was not referred to the researcher being "was it the intention of the department of Indian affairs to remove the members of Keeseekoowenin First Nation from their occupation of reserve 61A prior to the independent creation of Riding Mountain National Park? Did the department of Indian Affairs have some other purpose which affected the decision to expropriate the 1906 lands? What role did the department of Indian Affairs play in the formation of the intention to expropriate reserve 61A? Our second concern is that the report does not deal with the events that took place after the "expropriation", including the forced re-location of the Keeseekoowenin First Nation members residing at clear lake. Researcher indicates that one of the issues to be addressed was "the purpose for which the land was used". We assume this to be a reference to both the uses made of the lands by KFN before their re-location and the subsequent use of the lands by parks branch. We provide some additional information on these matters.
Finally, we have some questions of clarification concerning methodology and other technical matters? We are also concerned about the natural tendency to confuse factual historical research with the legal conclusions that can be drawn from those facts. Statements of understanding of certain legal principle can affect the interpretation of some facts. For the most part, these issues are dealt with in appendix 1: technical and legal issues rose by the research and analysis report. "Members of the band had approached the parks representative to obtain a permit to cut wood on the reserve inside the park boundary and had been referred to the Indian agent for a permit. The designated Indian affairs agent Lavender; then told the band that 61a was not a recognized Indian reserve within the meaning of the act" page 31 (9). Events after the exportation: in the summer of 1936 several government officials from both the parks branch and the department of Indian affairs told the residents that they were required to leave. They were given one or two days to pack up their belongings and vacate their homes. An old woman had recently died and the residents were allowed to stay an extra day so she could be buried at the local village cemetery. Individuals who were not born at the time of the eviction have been told by their families that the homes would be burned behind them as they left. Some recall seeing the smoke behind them as they travelled by cart to Elphinstone. The year’s immediately after the relocation were a struggle, as the traditional hunting and fishing economy abruptly ended. The events are recalled with a great deal of sadness and bitterness. The current parks management plan for Riding Mountain National Park says; "one important theme associated with Riding Mountain National Park pertains to its initial establishment as a forestry reserve. The reserve then the entire park became an important source for the collection of timber, hay and a grazing area in support of agriculture and settlement in the region" pg 38. Given the current understandings of all of the circumstances of this case, the 1906 lands must be returned to the Keeseekoowenin First Nation not only as a matter of law, but as a matter of equality and justice. The talk of the re-location as an improvement, towards assimilation, the cost of this move was $4733.75 which was paid on Dec 22nd, 1934. "Members of the band had approached the parks representative for the costs associated” Duncan Scott, deputy superintendent general of Indian affairs, "Scott was convinced that aboriginal economic activities such as hunting trapping fishing and food gathering would have to be abandoned. The Indian should learn how to cultivate the soil or prepare for employment in the industrial or mercantile community", "the happiest future for the Indian race is absorption into the general population, and this is the object of the policy of our government. the great forces of intermarriages and education will finally overcome the lingering traces of native custom and tradition" (19) I asked my dad what year was land taken away, he said 1933. I asked what
what year did we get it back , he said 1994.
the conclusion of this research article is about Clear Lake First Nation section 61A. Clear Lake First Nation 61A was land that was originally part of Keeseekoowenin many years ago. The Riding Mountain Band occupied land and travelled throughout sections between Riding Mountain, Bottle Lake to present day Keeseekoowenin. When Keeseekowenin was established as a reservation under the Indian act in 1867. members were slowly confined to Keeseekoowenin. Officially in 1933, they were no longer allowed to travel throughout land between Clear Lake , BottleLake , and Keeseekoowenin as there were several small camps of families throughout this area.
Keeseekoowenin is small reservation with a population of 1047 registared reserve band members. 623 members live off the reserve and 423 live on reserve. The reserve has 149 houses on the reserve. (7) the reserve 2457 hectars (8) , which is about 2 miles by 3 miles.
Keeseekoowenin has good housing, possibly "the best in all the First Nations of Manitoba" (9), and also very good other facilities, except the band office in my opion, and is in a very special, safe, and sustainable location. From a band members persective, the negatives are there is a long waiting list to get a house. that contributes to many people in one house with 3rd and sometimes 4th generation families all living under one roof. This causes stress and many problems among family members. This is also a reason so many people live away from the reserve, out of touch with thier community, family, and environment that is clear lake.
I like this!! The part where you mention how, in the Summer of 1936 Indian Affairs told the residents that they were required to leave, well my grandpa was living there at the time with his family. He was just a boy. I heard that story years ago, but I should ask him for a recap someday soon.
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