Since people have lived in New Brunswick, there have been highways, though not all were created equal.
n 2015, the provincial government closed the neglected Jemseg Bridge, leaving a large section of the former Trans-Canada Highway still standing — abandoned and inaccessible. Part of a so-called “modern highway,” the route has decayed past the point of use just a few decades after it was built. But underneath it runs another highway, thousands of years old, and still in working condition.
The Jemseg River, along with hundreds of other rivers, creeks, and streams make up the highways used for centuries by First Nations communities for trade and travel using birch-bark canoes. Some of these routes are well-recognized today, their winding routes shared though the oral history of several First Nation communities. Others were thoroughly recorded by famed New Brunswick cartographer and historian William Francis Ganong.
Some are less known, and some may be lost to history, but researchers are working to map those possible routes using a combination of computer software and linguistics study.
Read the full story at CBC. ca.
This weekend’s Longhouse Elders Gathering, also known as Midwinter Celebrations, brought Indigenous and non-Indigenous people together to learn about traditional Wabanaki culture.
The ceremony was held at St. Thomas University [Fredericton, New Brunswick] from Feb. 9 to 11.
Typically in Indigenous culture, the midwinter gathering lasts for a 10-day period and is an opportunity for elders to pass along traditional knowledge and cultural teachings to younger generations.
Miigam’agan, St. Thomas University’s elder in residence, said the ceremony is meant to be a time of reflection.
Read the full accounting by Sarah Petz at CBC News.
The Fredericton Regional Museum is putting the finishing touches on a new First Nations exhibit. It’s called The Wabanaki Way and opens to the public on June 9. But the museum offered a sneak peak Tuesday, led by Ramona Nicholas from Tobique First Nation.
“The Wabanaki means the People of the Dawn, and this is what we call each other as a larger group that include the Mi’kmaq, Wolastoqiyik, Passamaquoddy, Penobscot,” said Nicholas. “It’s a large territory but in this exhibit we’re just focusing on here in New Brunswick.”
Read the article in CBCNews – New Brunswick.
In the 1930s, an American anthropologist named Irving Hallowell journeyed north to Canada to live among the Ojibwa and study their culture. He left with a wealth of knowledge – and something else. He took a bundle of sacred scrolls, made out of birch bark, and central to the performance of ancient religious ceremonies of the tribe.
The scrolls were never forgotten by those whose ancestors used them. Some elders in the tribe remember the old ways of doing things. Elder Donald Bird still uses the sweat lodge behind his house. There were other rituals, like the drum and the shaking tent, used to conjure the souls of the living and the dead.
Read this archived article from CBCNews.
Traditional knowledge and its tangible representations has been scattered, banned, appropriated, diluted, sold, and destroyed, ever since coercive colonial forces have arrived in indigenous homelands. The principles and understandings of spirit signified by these materials persist, however, in the landscapes which generated them and in the heartss of the survivors who hold them. They are the same. They are still here. They can still be known by those who seek to restore the connection and the relationship. All is not lost… all is still here to be found.
From John Trudell’s “Crazy Horse”:
The Wild Age, the Glory Days live
Crazy Horse, We hear what you say
One Earth, One Mother
One does not sell the Earth the People walk upon
We are the Land…