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Jun 19, - Kulóskap the master, and other Algonkin poems. by: Leland, Charles Godfrey, ; Prince, John Dyneley, Publication date.
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Micmac Indians—History. Indigenous peoples—Ecology— Maritime Provinces. Maritime Provinces—Environmental conditions.
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Maritime Provinces—History. M6H67 Also, this work is dedicated to my husband Alf, my children Christoffer and Sara, and my grandchildren Elias and Ella. We have travelled a long road together, and I have always been in good company.
Rand [] At Caraquet, you can see in the rock the bones and head of a fish that Gluskap ate. Wallis and Wallis I give you something that you can grasp … I come to visit you at your home in Sweden. We are locked in our bedrooms. The reserves are our bedrooms and our house is Canada. This page intentionally left blank Chapter 1 Introduction In the autumn of , my family and I left our farm and our home in the Swedish East Coast archipelago for a year-long stay in Canada.
My husband and I had already as teenagers spent our holidays on the farm that later on became our home for fifteen years. The dream was to build up an alternative way of living, far away from the academic buzz. Inspired by the green movement, we had left the university, each of us with a BA, and built up a sheep stock with ewes, which in the springtime increased threefold, when little lambs were born.
In spite of all the good life in the countryside, there was also busy times. Apart from all the farm work, we had to work in the city, and when my husband received research grants to study environmental discourses in Nova Scotia, we chose to sell the sheep and leave the farm.
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Breaking up from Sweden and the stay in Canada often made me wonder about place and meaning for humans. Reflections on identity and place thus intensified when I had physically distanced myself from home. They said Kluskap1 was their traditional god, and the mountain and a cave in it was his dwelling-place, and the place of his future return. As an academic, I had my exams in the history of religions, social anthropology and literature.
My personal engagement was in environmental movements and solidarity movements for the Third World. The return to the farm was fantastic. It was waiting for us, beautifully dressed in early summer green. I also felt privileged to have the right to a place, after having met people who had lost theirs. The relationship is a complex matter to analyse as it operates on many levels. Their worldview has been thoroughly influenced by the social conditions and historical changes that have framed their being-in-the-world.
This close study of these periods has an explanation. Kluskap is a key persona in my work in order to discuss larger issues such as animism, tradition, changing conceptions of land, and human—environmental relations. Together with their neighbouring tribes, the Maliseet, Passamaquoddy, Penobscot and St Francis Abenaki, they historically formed a greater confederation of Eastern Algonkians, called the Wabanaki Indians. Leavitt [] : 4. The spelling of the word is not without meaning.
Kulóskap the master : and other Algonkin poems
The earliest of these transatlantic journeys is believed to have taken place during the late tenth century. The trans-Atlantic journeys probably continued until the fourteenth century. The skraelings mentioned in the Icelandic 5 Prins : 1. Although documentation is scant, the history of the New World does not begin with the arrival of the Europeans and their written documents. It is very tempting to conceptualize the period before the first European contacts as a timeless condition, when all traditions were original and not influenced by other cultures. He wants to take away the prejudice that Native history should differ qualitatively from European history.
The coastal provinces seem to have been a very heavily trafficked district where men, women and goods were moved between the St Lawrence River, the Labrador coast, Newfoundland, the Great Lakes, the Ohio River Valley and Southern New England. The composition and localization of the settlements varied during the different seasons.
When spring arrived, they joined together to fish along the shores or in the rivers. The groups belonged to different districts, each with its own chief. During the summer, the different bands with their local chiefs would gather in councils to discuss matters important to the tribe. Nabokov [] : 18— Introduction 5 News about rich fishing waters off the coast of Nova Scotia spread rapidly in Europe at the beginning of the sixteenth century.
Fishermen from Portugal, England and France crossed the Atlantic Ocean every year to return with their fishing boats loaded with fish. There was, for instance, a lot of value in the pelts the Natives used as exchange goods for European products. Trade, missions and epidemics followed each other hand in hand. One figure in between these extremes is 35, But, he added, European diseases and new destructive customs had spread and exterminated whole villages. His description from the beginning of the seventeenth century shows how contact with the French had influenced the whole traditional way of life: Membertou assures us that in his youth he has seen chimonutz, that is to say, Savages, as thickly planted there as the hairs upon his head.
It is maintained that they have thus diminished since the French have begun to frequent their country; for, since then they do nothing all summer but eat; and the result is that, adopting an entirely different custom and thus breeding new diseases, they pay for their indulgence during the autumn and winter by pleurisy, quinsy and dysentery, which kill them off. One upset Native woman blamed the Black Coats Jesuits for the death of her friends. She interpreted their preaching and baptizing as curses and black magic, and said one piece of proof was how quickly people died as soon as the newcomers settled down in a village.
When the missionaries moved their settlement, the same thing happened at the new 21 Hutton : Bailey : I: The only ones who were saved were those who refused to let them visit their houses. Children as well as mighty chiefs and buoin26 died.
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Membertou also died of the epidemics, probably of dysentery. Traditionally, it was the buoin who re-created order when chaos threatened, but with the new plagues they did not stand a chance. In fact, they themselves became victims. Trade and the Mission During the seventeenth century, trade relations were intensified. For the Europeans it was initially the rich fishing waters that attracted them, but after contacts with indigenous groups a more extensive exchange began in which the Natives provided the foreigners with furs and in return received food, weapons and hardware.
After a hard winter of sufferings, when half the population died from scurvy, the settlers were forced to move to a new harbour. They called their new place Port Royal. With the trading ships, the first missionaries also arrived. As regards Christ, the Church, the Faith and the Symbol, the commandments of GOD, prayer and the Sacraments, they knew almost nothing; nor did they know the sign of the cross or the very name of Christian.
Introduction 7 he assents and declares himself to be already almost a Norman, for they call the French in general Normans.
Mythologies of the indigenous peoples of the Americas | Revolvy
We must not forget that it was the missionaries who were the writers of history; they wanted to appear in a favourable light for their superiors. However, many still lived a mobile life, and would continue with this until the competition for land between them and the settlers grew harder. Many factors in addition to the dependency on goods would contribute to the change.
One was the hunting of furbearing animals that nearly exterminated many important species, for example beaver and moose. When the access to pelts was gone, so were the possibilities to get French products. Another factor, as mentioned earlier, was the European diseases that continued to claim many victims. To the demographic and material changes must be added the cultural effects of the mission.
The missionaries were very concerned about civilizing a culture that they saw as less developed than their own. This challenged the traditional cosmology, which was already undermined by the fur trade. Fighting for the Land It was not only the French who showed an interest in the land in the west.
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There was a large demand for beaver pelts and moose hides in Europe, and there was much profit to derive from this trade. New France would soon get into a struggle with England, mainly over the fur trade. French missionaries had the right to work in the province as long as they acknowledged British authority. Documents from the eighteenth century reveal a planned genocide: 28 Biard in Thwaites , vol. II: Without weapons, the hunting was harder and there were fewer pelts, which they needed to trade with the Europeans.
The population of Nova Scotia grew in to 42, — three times its former size.
At the beginning of the nineteenth century, many poor immigrants arrived from Europe. Between and , for example, 40, Scots settled in Nova Scotia. During , when the potato harvest was destroyed in Ireland, 17, Irish arrived in New Brunswick. Prey had already become scarce because of the intensive fur trade. The White settlers were also interested in hunting. During the year alone, they killed moose on 29 Whitehead : ; cf.
Weyler : Miller : 88, and Weyler : Introduction 9 Cape Breton, largely for the hides. They said that they had an adequate tradition to hand on to their children and that their religion was founded on the teaching of the Catholic priests. In his report from Nova Scotia and New Brunswick in , a Commissioner for Indian Affairs described the high mortality in the province. The aged and infirm are supplied with written briefs upon which they place much reliance. They are clad in filthy rags. Necessity often compels them to consume putrid and unwholesome food.