THE DISAPPEARING AND FORGOTTEN SETTLEMENT

• The Disappearing and Forgotten Settlement

  Bay St. George has a unique history; a well-profiled area, but very little is known about people and settlements after John Cabot discovered the New-Found-Land in 1497. Since then hundreds of communities were recognized and brought to history's  attention, with  one discovery at L’Anse aux Meadows in the northern part of Newfoundland, a foundation dating back to the Vikings in 1000. There's  not much information on older communities that existed in the Western parts or in Bay St. George area and no records of the first smaller settlements in those area. Also very little was written about the country people that was scattered and lived throughout the banks of the rivers, along trails, and mounds of the interior of the bay St.Georges area.

  
  To our knowledge the past three centuries, history on settlements has been spoken of and written documentaries of three main settlements in general of the St.George’s district.
  The first well known, Sandy Point or Flat Island, was once the main center of the whole West Coast of Newfoundland. It was recognized as a settlement in the 1600,1700,1800,1900 hundreds. In 1822 there lived 102 people and occupying 400 to 600 hundred livers at the height of it’s history.In 1972 the last three people, the Swyers  family left the Point, leaving it naked of human beings. Before the 1500 hundreds very little is known of people wandered this whole area, but never stayed, only for a short length of time. 

  
  The second settlement, on the south  side of Sandy Point, St.George’s, now with many different nationalities  of people living seasonally and permanently  since the middle of the 1500 hundreds, in 1822 population 97, population 1400 hundreds in 2005.
  After the railroad went through in Western Newfoundland in 1892, St. Georges was the main center off the West coast of Newfoundland. 

  
  Then places like Journois, Flat Bay, Middle Brook, Berry’s Brook and Fischells started to develop in short –term and long- term settlements, but still maintaining seasonal homes in country areas. To the North, Barchois Brook, Mattis Point, Stephenville Crossing were smaller and were well known settlements, some still exist. 

  
  The third, now its main town: Stephensville or Indian Head, with American influence in 1940’s- 1960’s, was Harmon Air Force Base until 1966. Once known as the Acadian Village, founded in 1844, because of poverty and strife existed in Nova Scotia and ongoing conflict between the English and French, this area offered fishing ground and farmland, and so people migrated to this location. Now in 2005, its population 8,900 and declining each year. 

  
  Only mentioning the three larger settlements/towns in the 1600,1700,1800,1900,2000 centuries and smaller communities that started full time residences in Bay St.George after the train pushed through western Newfoundland in 1898, one must know that  before time in history very little was written about this area.

  
  I will then take you to some unknown settlements, unwritten about, along Flat Bay Brook, that maintained liveries sinse the nomadic movement of the people in Bay St. George and throughout the island. I will only use one river because I’m most familiar with in my life span, and it would take thirty years to write on all the settlements of all the rivers in the whole bay St. Georges area.
  The people are still here, 2005, surviving on a social dependency with government agencies and not a lot of industrial development unfolding fore future generations.

  
  In this chapter I’ll focus on settlements that lead to those area of recession and their survival. Settlement meaning: one or two families up to five and living seasonal/nomadic, depending on the economic and fir trade changes that occurred and movement of the Indian/European people across the Island and elsewhere.

  
  People’s survival, here with no roads or  trains,  governments only slowly developed in the late 18th century, and then eventually came to the Western Newfoundland before this people had their own government.

  
  In light of the many different places that people lived and no written account of years of nomadic movement in the whole off the bay. I’ll use, Flat Bay Brook, and three small settlements in general but will also mention places in between those three main settlements witch are: the Path End, Shack Town, Helch Gulch that very little was know in history. That area still occupies Mi’kmaq settlements part-time and full-time residents down through the centuries and even yet today.
  First then I must start with people in general, that had the ambition to undertake strives in life, that meant hardships; starvation, sickness, wars, genocide, and tragic deaths. 

  
  To understand settlement two hundred years ago, you have to understand survival off our natural earth, of its vegetation, animals, fish, land; the cycle of mankind and survival as we know it, that will be mentioned in all chapters throughout the book. 

  
  But in general I’ll set a short summery of, early exploreres, the land ownership, (Geography See Chapter VII) and a briefing on animals, plants, to attract, and lay an overall lookout of this part of the rock, that people came and settlements in many area throughout Bay St. George and nothing was known of this country only a few voyagers wrote notes and keep their righting for history.

  A brief summery of early explorers to Bay St. George.
  
  The first Occupancy of settlement was yet uncertain, especially in the Bay St.George. The Basques whalers, Jersey freshmen, Portuguese fisherman, frequented
  some of the main area of the west coast of Newfoundland in the very early years. Humans frequented the shores on expeditions, only on extreme conditions did they stay for any length of time, some remained to take advantage of natural resources then stayed to develop short-term settlement.

  
  History has noted that French set up the first settlement in some area along shorelines. Mi’kmaq that already had settlements in the interior/shores of Western Newfoundland were allies with French. They lived together and assimilated customs and a new model of living emerged in some part of Bay St. George. That began our existences of fir trade expedition witch came about.
  The Beothic, Eskimo Mi’kmaq at times and in latter history ingratiate into that stile of trade and life, except the Beothic that had very little contact with European only on some area of the east coast. 

  
  The Scottish, English, Irish, and Americans established long-term towns and many more, mainly in small areas in Bay St.George, Sandy Point, St George’s and Stephenville, known to be the later years of the history of Bay St.Georges.

  
  Even those settlements then were economically based, very little was written when these first settlers arrived and who lived where. For one reason they grouped in very small one or two families in different area, survival was nomadic movement and was important but very few people could write, only after priest visited area were there any documentation on settlements in Bay St.George, nothing was written of the inland communities. Only but a few voyagers who wrote, documented their visits in history of NL.

  
  The Beothic and Mi’kmaq, Inuit never wrote manuscripts on social or economic development and structure of their government, that was unique but not the same as First Nations people of today. Many changes in structural life stile existed before contact, and Short-term settlement were established long before any country entered and then stayed in the bay St. Georges area.
  
  Land and ownership

  Indian families accrued/worked hundred of areas of land all throughout Western Newfoundland, not claiming one house block for their great great grandchildren. Only after people of modern day living arrival did people claim land. Very little education on customs of European lease/grants did Indians know, in the unnatural land rights of the Island in general land was belonged to everyone. The people were interested in survival not land rights or ownership, the people only used what they needed to live on, trapping and hunting. Their spirit fought for Freedom we have today, their memories still lay on the land that lead trails for generations to come. The British lay claim in 1850 to Newfoundland and named some colonies in Newfoundland, after that ownership came into play.
  
  Only in the 1970’s Indians started to develop another stile of government in Newfoundland and Labrador, (Federation of Newfoundland Indians), Mi’kmaq and Inuit in local band’s, that already existed but not recognized by any government or any other part of society, especially Flat Bay Brook, the land/people off the forgotten, people call it. Only Conne River laid claim for reserve lands for Indians.
  But my subject in this book is not focused on government particles, merely where the people settled and lived, with the land, of the land, and relations to the land, and lay heed in those cycle of change/progress of mankind.
  
  Animals
  The main animals, fish, larger trees, and smaller plants that were assessable to people that wandered in consent turmoil to survive, in years before the Trains, Trans Canada Highway was even though of in Western Newfoundland, I don’t think the people were aware that this Island was like a Paradise with an abundance of natural nourishment to survive.
  
  Bear

  This animal wandered  the whole of NL., was a strong survivor, ate salmon, bees, berries and so did the people, indulged what the bear ate, then human survived of this huge natures delinquent child, and sustained life themselves. 

  
  Caribou

  Endless herds stamped their paws in migration thousands of years before any contact with human’s. After trains and roads, thousands were slaughtered with a uncertain want, interfered with the cycle of nature, damaged the survival of this life preserve animal only now returning to it’s natural home near their trails of life, from the open barrens and grasses in the southwestern lands of the west coast of New found land. I’ve been in many frightful places on the island and where humans are not encamped the Caribou remain.

  Beaver
  On the waters ways hunted/trapped in this VAL managed only to save from extinction this fierce animal that fed  and clothed hundreds of people all over the globe. Of it’s kind there are none like him. His survival was dependent  upon Indian people, only to alter their trap lines and today all the streams in Bay St.George is home for generations to come for our children to admire. 

  
  Codfish
  When we speak of cod, we talk about the oceans of the world and the impact it has on other nations/species because of the food chain  besides Newfoundland. To the Beothou/Mi’kmaq no great impapct on survival other than other nations settling along shorelines that they occupied during summer actives. The whole of NL. Was impacted by the commodities  of such a fish. It will take 400 years to reset natural stocks of this spices. 

  
  Salmon
  One of the main fish, and at the Main Gut, for human diet exposed to every brook, river, stream, and lake of Western Newfoundland, struggling in its natural habitat. It still remains uncertain of it’s extinction.

  
  A small salmon trail of pools from the dam pool to Helch Gulch.This  will give you an out look on the many salmon runs just on one area, one brook. For example: at the T.C.H there is a pool on both sides of the bridge, then travelling east next pool you have the Dam pool, then farm pool, Peter Stride's  run, Crocket Pine Pool, Ralph Muise Run, Manewage Turn Pool, Three Brooks Run, Strawberry Pool, Turn Pool, John Muise Run, Helch Gulch Pool, only enchaining the larger pools in this area of Flat Bay Brook.
  
  Eels

  Eels are still uncountable in our natural, rivers, brooks, ponds, lakes, and oceans, still fished in the whole of the bay area.

  
  Ducks and Geese
  Water fowl, natural eggs, like foxes,  were reared by the people and had existed year round if necessary. These still cover a massive portions of our, ponds, rivers and lakes.

  
  Seal
  Seals with it rich fiber was a  constant attractant to the new world. For the people that used it for food, heat, clothing,etc;,  sometimes that was  all there was to live on. After centuries again nature took its toll and siblings were reminders of the darkest days of this country.

  
  Pine
  The pine with its greenest shades called upon to shelter the under growth of our fresh fruit bearing threes, vakued  by mankind for their own shelter.

  Birch
  The endless struggle of rind for Wigwam ended when the fir and spruce and birch vanished, to drives down rivers. Hundred of companies almost turned the rock into a desert. Now a day a new growth appears again beneath the fruit bearing threes. 

  
  Fruit
  In Flat Bay Brook valley the natural fruit was of abundances.... strawberries, raspberry, blueberry, and chokecherries, bake apples, apple and plum trees cranberries, squash, pears, to preserve in winter. I could only imagine the animal/human encounters, indulging in feast along natural trails that lead to their health and welfare.

  “Steal Mountain”

  Settlement on Flat Bay Brook, (three settlements)

  Today there’s one settlement that has no name. It is  beneath the great Steel Mountain , (natural mound area for settlement). It is  an  historic site in our forgotten history, four kl. from St.George’s. One mile from the special place for people in early days, Path End, another settlement not written about. Only Mi’kmaq people live here for any length of time. They are the descendents of the forerunners of change. Muise’s, Jesso, made up of two or three families. A country chain of trails leads to this forgotten site and along the riverbanks, then to the Southwestern country.
  
  Some times there were  as many  as thirty people living here. The Hayses  built lodge cabins for workers on the South side of the river directly down from the Path End. At the Path End people lived all their  life and were not  in need for any out side assistance to survive. One woman, only upon death, did she leave her home at the Path End. She told me stories of the richness of the places beyond Ball Mountain, southeast of the area and not minerals, the path to John Mary Pond. My close relations lived a long and contented life there. 

  
  In ancient times it is where the trails end, from the sea to the country. Cormack crossed this area of the brook before proceeding to St. George’s.

  
  Women in those days were respected and took care of all life in their clan, plant life, animal life and human life. When I was 10 years old I’d wandered there, looked like a paradise that people only read about  in books and dreamed about. The beautiful apple, plum, chokecherries trees and three areas of a vegetable garden just down from the settlement. 

  
  My Aunt Jessie, a Samaras for all her long life , now 89 in 2005, used to stay at the Path End and portage an axe with loads of wood to bring out to their summer homes .Another forgotten Mi’maq settlement is Dog Town/Steel Mountain Road, St.George’s. In memory she said "That’s the good days." There are  still two families living at the Path End.

  
  Coal brook
  On the South –West of the Path End, farm land narrows Little Level (Plateau, a brook running direct South-East into the country leading to Old Country Pond. Many of the people that forged their trapping skills as another settlement of Muddy Hole to the Western side of its mouth. Today there are  many cottages l on this flat flood land and a road entering off the T. C. H. East of Flat Bay Junction.

  
  

  Sheep Brook (on the North side) is  a small river that crosses one old country path  near those forgotten communities. There’s no community development, one artisan well, only dug in the 1980’s, and no children went to school. Today two children are in school, bused to St.George’s. There was  no shop and so on in 2005. Another small area has been se tup all along Flat Bay Valley. I lived here for six years, and back/forth all my life. I  always had fresh fruit from my garden, corn, tomatoes in greenhouses set up. I sold them to Art Neal’s wife to make relish, but all my life portaged this great valley. You could somewhat live off the land in them days. But there are changes in life  and for work I had to move on. But the place remained the same, almost exiled from the rest of society. Mi’kmaq’s never named settlements of this sort, they always had natural markings on places they lived Steel Mountain, for example, an  historic site.

  Manewage Valley or Skull Valley

  The next Mountain on the south side, in a SE. Direction of Flat Bay Brook St. Mountain or Caron Mountain, there’s a mountain of many legends. It’s a place that marks the center of Indian civilization, Mandewage. For Mi’kmaq it marks their traditional lands. Legends say it was called Skull Hill, and for a good reason because of the  way they buried  their dead Here is  an example: dig a round hole, put the body in a passion like in your mother's womb, with your secret objects between your stomach and knees. Indians buried their remains four feet beneath mother earth,, then a ceremony was conducted and a chant was sang. Only in memory would they return to that area. A special area was set up for different tribal clan and respect which was the base element in Indian spiritually, that area was honoured for eternal life. To me this is no a Legend, I all ways travelled those sacred and special places of the Indian people and I pray that Mi’mack people will remain along those’s area of Flat Bay Brook. 

  
  Oliver’s Island lay at the foot. At one time there were apple and  plum trees, tame geese, ducks and jersey cow existed). Across the river, from this historic site in timeis  where people lived... Manewagi, meaning "Indian Territory". My brother Terrance Morgan Muise lives across the river and live here part time, playing his Mi’kmaq drum and chanting/praying for peace in the world, of this forgotten Mountain. 

  Another settlement three kl. Up river on the north side of Flat Bay Brook is  a place called, Shack Town. Five families stayed here during winter months. At times there up to eighteen strong in 1951 .It was approximately seven miles southeast of St.George’s town. There was a trail leading to Bear Pond in the  Northerly direction  with one camp in this area. A trapping site for beaver, the trail leads to St.George’s in early years, and a good trail at that, elders often told me. This trail was there forever. Old Bill ,the mountain man he was called, told me this trail was  not the one Cormack and Gabriel came through. Yes, every countryman told me of different trails Gabriel took in their last hard stage of his journey, It’s like  my knowing this country like the back of my hand. Its not likely Cormack passed Bear Pond Lead, not the fastest and easiest Path to Seal Rocks from Old Country Pond. I forged this trail many times with a quarter of meat on my back, with straps made from the animal hide. Those days are gone! People lived here long before my time and still go to their cabins yet today.
  
  Across from Shack Town on the south side of Flat Bay Brook there  were huts on both sides of three brooks. Up Three Brooks there is  a place called Killers Canyon. Jim Blanchard said to me  that there were huts there before his time, and he was 84 in 1992. In earlier years, a company,  Ilet Timber, had a dam built across three brooks and one over Three Brook Falls, and at the Steady. They flooded those areas when making a drive of logs and pulp wood down stream. The lands here were fertile for planting. Much land was cleared and survival there was excellent. Settlements for generations, before the present cottages of today, my brother Len and I fished here for years, walking from Dogs Town to Three Brooks. An excellent salmon pool lie at the bottom of the Steady, called three Brooks Steady, a place I’ll never forget after losing my, BOAT MYTRLE.

  
  Strawberry Island has medicine at it’s best. This place is the garden of fruit. People lived here all year..... Joseph Muise, an unknown poet of his time, and his brothers. There are five camps still remain in this town now still called Strawberry. It’s the main salmon pool in the whole of Flat Bay Brook and a fresh water creek north in the hillside running crystal cool to the settlement.
  South across the river from Strawberry Island there is  a pond called Blanchard’s It has one liver part time, a well know trapper staying to cure pelts for trade. I visited this site but it’s baron, only memories remain and beaver to remind me of those days of my brother Ronald trapping, when trapping was fading like the trail of our early family life, that we spent in this country a long, long time.

  Calvary Hill

  The Third Mountain well known to the Mi’mack was called Calvary Hill, an ancient mound of my people and the settlement called Helch Gulch. Two or three families lived here,sometimes year around, the  Muise Clan. They trapped, fished, hunted, farmed (meaning preserve for winter), and lived directly, simply, of the land. Near the country plenty of water fowl, ducks, geese, partridge. They would rear their own animals, grandfather said "And it’s one hell of a place. You could survive here to death". In Mi’mack death was a natural form of living. Two livers still live year around at Helch Gulch, my sister being one.

  
  Across Helch Gulch, south on the opposite side of the river, Jack Webb’s settlement, two families lived here year around . I know this area well, and know the grand children of there people. After the Railway went through they abdicated  this area. The pond is the deepest pond off all the ponds in the whole area. I have pictures of the fields that were left many years later.
  Across Jack Webb’s pond, on the north side of Flat Bay Brook, I’ll never forget, I found high grade gol, in 1994. I had gold fever for three years. I traversed the rivers and brooks of the whole Bay St. George, but not too many places could be of more  beauty than Jack Webb’s Pond area. 

  
  Another settlement is Birnt Point, four and half KL. East of Webb’s pond.  Up to three families lived here part time, still one camp remain It is a, good area with  easy access to the country There are small camps in among the hills and ridges of this area also. My brother Len and I sleep in one for a night (A place I called little Minnie Meadow), prospecting the area for minerals. We got some chert to make arrow heads. It was  a good lookout and one could see four miles down the river.

  Now there is a brook running North East called Look Out Brook and a settlement and a pond 16 miles from St.George’s called  Fox Pond. Fox ranches were established there.  People portaged this site long before lookout power plant established. To the east of this pond is a place Mi’kmaq called the graveyard, and many herds of caribou crossed this area. It was a good look out for people. People would trap and rear  foxes for trade with Europeans and also clothing, They wandered and  lived in  this area for centuries. There’s still one levier living here year round. (Gordon Muise).

  
  Then to Dennis Pond, Long Pond..... North of Long Pond there are three ponds called Jack Joe's Pond, Cross Pond, Green Gulch Pond under Bear hill, altitude app: 3000 feet above sea level and beyond. There was no end to camp sites from here to Conne River and the inland waters of South-Western Newfoundland. (I know.... I’ve been there, for the last 40 years of my life, camped in some of those area).

  After the power plant at Look Out Brook started, economic structure at it’s best changed the whole area of Flat Bay Brook, Valley. There are still 87 summer cottages alongside this magnify brook.

  The further the settlements went inland, the father you can go back in history. Mi’kmaq wandered those natural resources for many, many years. To the readers of this book: I used this area from the Path End, to Fox Pond, along Flat Bay Brook, places that I’m more familiar with. If I had to do all the brooks in the Bay St.George area it would take all my life to visit those sites .

UNDISPUTED PROOF OF UNCLE EDWARD'S TEN O'CLOCK TEA SITE

• Undisputed Proof of Uncle Edward’s Ten O’clock Tea Site
  

  In the olden ‘on-the-country times’ trappers, hunters, prospectors or People just cruising on a walk-about had predetermined places to stop for a spell, have a boil-up or on longer trips into the country a place to stop for the night. One very common name used by the Mi’Kmaq People in the Bay St. George area for the first stop on a country journey was Ten O’clock Tea. Since there were literally hundreds of different country paths leading out of or into the country from Bay St. George there was an equal number of Ten O’clock Tea sites. In the Helch Gulch area of Flat Bay Brook country there are over twenty different Ten O’clock Tea sites known to the local People. This story is about one of these famous stopping grounds; sites that are now known to just a few of us who still travel into the country on foot rather than on those “go-devils’ as my father often use to called ATVs and snowmobiles. 

  
  Elder Eagle Catcher, his brother Pikto'l Sa'ke'j Muise with the Christian name initials V.J.M., and Eagle Catcher’s only son Hawk Eyes arrived late in the evening to Sa'ke'j small cabin situated in Helch Gulch valley. The cabin was located on the North side of Flat Bay Brook. This location has been used by Muise family members for well over a hundred years and was for several decades their Winter house site because Helch Gulch was a short distance from the migrating caribou herds and there was a ready supply of firewood to say nothing about the beautiful surrounding mountains that sub-consciously grows on you over time and can be readily recalled in your mind’s eye during times of meditation or periods of deep mental retrospect. In addition there was plenty of salmon, eels, trout, and lots of fur animals for winter trapping within a ten mile radius of Helch Gulch. In other words this sacred place was and still is a natural paradise on earth for the Bay St. George Muise family.

  
  As young boys Eagle Catcher, Sa'ke'j and other family members spent many a long day exploring the country around this heaven on earth. Even today we spent time with the younger ones showing them the country and our traditional ways of life that is quietly dying off since Confederation and the invention of TV and the computer.

  
  This trip was planned by Sa'ke'j to show Eagle Catcher and his young son several near lost trapping trails just Northeast of Helch Gulch that Sa'ke'j knew about because he and his Uncle Edward had a fifteen mile rabbit line that jiz-zagged throughout that section of the Country. As was the normal routine when reaching any camp late in the evening all hands were assigned specific tasks that was necessary to make your stay comfortable during the approaching darkness of night. While Eagle Catcher prepared some rough grub for a hearty supper the other two carried in some fresh mountain water from Helch Gulch Brook, dried pine splits for the morning fire, and completed a number of quick fix-up jobs that entailed temporary repairs to Sa'ke'j camp. In no time at all the three boys were sitting down to a feed of supplant bottled rabbit, golden brown freshly cooked white bread with dark molasses, and for desert some homemade squash-berry pie.

  
  The rest of that evening was spent talking about the next day’s walk-about and the telling of old tales by Eagle Catcher and Sa'ke'j. Eagle Catcher told about his father’s near death while still a young boy on a trapping trip with his father, our Daddy John; Sa'ke'j told about the time Uncles Edward and Hughie had to bury a freshly killed moose when game wardens first started to use helicopters. Although still a young teenager, Hawk Eyes told a story about a large black animal that he had ran into while checking his rabbit line several years earlier. Many tales were spoken that night and all hands reluctantly went to bed but a five o’clock rise comes early the next Day!
  The smell of frying bacon and the early morning rumbling of an anxious ‘to get on the trail’ Sa'ke'j greeted Elder Eagle Catcher and Hawk Eyes very early the next morning. The sun was just peeking over the mountainous horizon by the time all hands were finished with breakfast. With packsacks strapped to their backs and unemployment boots on, everyone was ready to start the day’s adventure.

  
  Sa'ke'j was the lead guide today because it was his memory trip; he had walked this area many times with Uncle Edward as a young teenager. They use to walk from St. Georges into Uncle Edward’s cabin on the first day of checking their rabbit snares. Then the next day they would walk the fifteen mile rabbit trap line often having to make a partial second trip to carry out the rest of their rabbits when rabbits were plentiful. The next day they would walk back out to St. Georges. This cycle was completed several times until enough rabbits were caught for that fall and early winter. Uncle Edward had a different rabbit line for winter trapping of rabbits.

  
  Sa'ke'j was right into his glee for the most part of the morning walk; he eagerly pointed out popular landmarks along our walk-about cruise. He pointed out famous country landmarks like Skipper Jim’s Level, Kippersnack Pond, Bishop Mines Bluff, and several different Ten O’clock Teas sites. In fact we stopped at the well traveled Helch Gulch Pond Ten O’clock Tea site for our first lunch which consisted of smoked salmon and molasses bread. Throughout the day both adults pointed out to young Hawk Eyes how to identify important medicine plants found in that area. Eagle Catcher also showed his son how to recognize edible plants that would help a person survive if ever stranded up on the Country without store-bought food. 

  
  By early afternoon we were almost ready to start our circle back to Sa'ke'j camp because most people tend to slow down late in the day and a wise guide allocates a bit more return time for the trip back to camp. Suddenly a dark cloud passed over our heads and we realized that an unexpected summer rain squall was quickly approaching and we were all going to get a dousing. Sa'ke'j stopped for a second and suddenly recalled a nearby Ten O’clock Tea site that he and Uncle Edward had occasion to use several times when caught up in the country many years previous. We quickly made a dash for this island of woods just due west of Daimyo’s Flats. Eagle Catcher had his doubts about Sa'ke'j even been to this wooded island but it was close by and offered the only bit of hope for cover against the fast approaching rain storm.

  
  The wooded island was like a manmade shelter with scrubby spruces knitted so close together that it acted just like a huge umbrella. As the raging rainfall quickly dampened everything in its path we three were tucked away in this relatively rain free, spruce hide-a-way. Eagle Catcher quickly had a small fire going while Sa'ke'j prepared for our unexpected lunch stop. All three sat on a small moss-covered ledge several feet from the comforting fire. Suddenly, as we all sat back sipping on our hot blackish tea, Sage said that it had been thirty-five years since he and Uncle Edward had lunch on this exact spot. He went on about the last time he was here having put his initials, V.J.M., on a tree right around this exact spot.

  
  Now as all good story tellers realize the telling of a tall-tale involves perfect timing and a subtle chance that the story could be actually true. Eagle Catcher spoke up instantly stating that Sa'ke'j was stretching the truth here and that proximity of the wooded island as we realized that the rain storm was quickly approaching was the real reason we were sitting here; Eagle Catcher argued that Sa'ke'j did not actually know this spot but had conveniently made up this story about been at this Ten O’clock Tea site all those years ago because there was a possibility it was true. But how would you prove such a statement. 

  
  Young Hawk Eyes was taking in all this friendly banter between brothers and realized that this was a challenge to the truthfulness of Sa'ke'j story about this site. The young gamma [a Bay St. George name for young children] asked his ego-injured Uncle Sa'ke'j what type of tree he had put those initials V.J.M. on all those years ago. All three of us were suddenly caught up into the sport of trying to find some remnants of those initials or other signs that someone had used this island of knitted spruce trees as a Ten O’clock Tea site years ago. Sa'ke'j was a bit ticked off at Eagle Catcher for doubting his story and soon sat back on the ledge sipping his tea. He then stated that now that he remembers he and Uncle Edward had spent the night here once after getting caught in a similar type quick fall storm. 

  
  Suddenly Young Hawk Eyes shouted out “You'e right ,Uncle, here iare your initials”.
  
   Both older men rushed over to the tree that the young boy was standing under. Way up into the trunk of the tree, about twenty-five feet up the tree trunk, was the near invisible initials V.J.M. Eagle Catcher quickly apologized to his brother and all three countrymen had a good laugh about the finding of undisputed proof to verify the location of Uncle Edward’s Ten O’clock Tea site.
  Old Sa'ke'j was vindicated and his brother Eagle Catcher is still to this day getting friendly reminders about the time he challenged one of Sa'ke'j tall-tales. But both men realize the truth behind the old Bay St. George saying about "tea-tales" .

  
  Written:For Sa'ke'j, by Eagle Catcher , 2009

A BEGINNER's GUIDE TO SPIRITUAL GROWTH

   

A Beginners Guide to Spiritual Growth

It is wonderful to observe First Nations People learning about their culture especially the spiritual side of culture which is all but lost because of Western assimilation; people like you can help revitalize our near-lost culture regardless of your native background. As “Eagle Catcher” I have watched many aboriginal people grow into a spiritual role and I feel that it is now time to help you further this growth with an appropriate gift of generic knowledge about spiritual things. All you need are some transparent or semi-transparent rock tea-lights. Four would be the ideal number for ceremonies. These would be available at local rock-shops like Meyers Minerals in Pasadena, NL. If rock tea-lights are not available simple tea-lights will suffice for starting your journey.

These Tea Lights are very symbolic to aboriginal people as they exemplify the four elements [Fire, Air, Water, and Earth] given us by the Creator and can be used to help in a person’s spiritual development. Use these tea lights as you see fit; they will give you guidance and strength and will allow you to grow mentally and spiritually over the next number of years. When you can no longer use their strengths please pass on to another for the same reasons I am giving you this information. It is your choice to use these tea lights for your own personal spiritual development or to share with others within your aboriginal community during ceremonies.

   

The Fire from the tea-lights [Fire Element] will assist you when mediating during singing, drumming or other times when you are seeking knowledge, guidance, or personal power. You and/or others will learn much as you gaze into this earthy light emitting from the bowels of Mother Earth which is represented by these four tea lights. Learn from watching the light, thinking while you watch or gaze, and most importantly while feeling the light with your mind’s eye. These four tea lights will form the East, West, North, and South boundaries around your individual or group ceremonies. Over time, you will eventually feel the appropriateness of assigning different directions to the four tea lights but for now the Creator will be satisfied with you just randomly selecting directions for the four tea lights.

The four tea lights represent the four wind directions [Air Element]. I nearly make the mistake of wanting to name particular tea lights with a wind direction but the Sprit intervened and told me that this naming must be performed by individuals and/or others at individual ceremonies. The wind direction assigned to each tea light will differ each time since Mother Earth is in constant motion and winds are no exception. I will only tell you the following information to help start you off on your spiritual knowledge quest and possibly towards becoming a knowledgeable, respected spiritual person or healer within your community.  

Go out into the country, along a beach, on a high building/balcony or into a vicious windstorm and feel the different winds on your body; let your body get to know the features of each wind. This will take some time [years actually] but be patient with yourself as you become familiar with the properties of different winds. Brisk walks in the morning or lazy walks at evening or in the darkness of night are excellent places to learn about wind. Visualize the winds’ different effects on your body, mind, and sprit when you mediate using the tea lights. It will take practice but is well worth the effort.

 The North wind is usually strong, difficult to handle or predict but can be also gentle and soft. The North wind is powerful and will allow this trait to encompass and pass into a person’s mental and spiritual persona; when you meditate/gaze into the light emitting from a particular tea light mentally visualize a strong North wind passing its persona into your body, mind, and sprit giving you the courage to say No or maybe even YES about most difficult decisions. A soft North wind allows people it has entered to make rational, logical decisions about things like career changes, money matters and other decisions related to long term goals or objectives. North wind will give you strength, guidance, and the courage to move appropriately in your life pathway. If you develop a strong affiliation with the soft side of North wind please learn to temper this with other wind direction especially West wind.

The South wind is soft, warm and full of world knowledge. It is a wise wind but when upset can be very dangerous causing much physical and mental grief. This wind is old, and at times very tired. Please be careful if you meditate often with the South wind since some of its effect on a person’s sprit can be negative. Using the South wind will help a person sleep better, decrease stress; help them think through pressing personal problems etc. but as stated before can be dangerous if used in excess.

The East wind is a young, inexperienced wind; very quick, unpredictable, and sometimes naughty. It is the wind of youthful life expectations always starting on a new endevour. It is a lovable wind but use it only at times when great personal change is necessary. The East wind will show you many possible pathways but will give you little knowledge past the initial stages of a new direction or pathway since it possesses little worldly experiences. But like all winds it is necessary for different situations. I strongly suggest that you use the East wind for spiritual awakening, spiritual maintenance, but most importantly spiritual rebirth after periods of mental stagnation, recent family sickness or death, and following personal sickness or near-death experiences.   

The West wind leads us into maturity, contentment and finally old age followed by death. It is the most predictable of the four winds but it is used very little during meditation because one has to understand using “retrospect” to fully appreciate this wind. If you are not far along on your spiritual life passage the West wind can be very dangerous for you to visualize during meditation since it can make you depressed, isolated and lonely. However it is a powerful tool when you are ready to use its strength. 

This is all I will say about the different winds because your mind, spirit, and body has to learn these things by themselves with my instructions to be used as a starting point only.  

The rock portion of these tea lights represents [Earth Element]. The “feel” experienced by rubbing each tea light with your hand will give the person holding this element the personal, spiritual power that is to be discovered within Mother Earth.  A person will feel which tea light is most suited for them at this particular stage of their spiritual journey. There can never be an inappropriate choice since the Creator is actually helping with the person’s choice. 

I suggest that you spend time lying on some lonely rock outcrop or rock ledge so that your body, mind, and spirit can come to better understand this power emitting from within Mother Earth. While gaining knowledge about Mother Earth your body will also learn the different features associated with different winds. Remember that each trip into these sacred places are learning experiences for your body as well as your mind and spirit. There are many places of extreme personal power where you can learn about this Earth power; you will eventually find these places on your own but to start you off may I suggest a familiar lonely rock ledge, isolated areas of waterways especially rapids or falls in brooks or rivers and even a quiet sea shore. If none of these areas are available to you because of barriers beyond your control learn to concentrate about some natural area you have previously visited. Over time your mind’s eye will allow you to mentally visit this spot without having to leave your residence.  

After a ceremony where an appropriate direction has been assigned to a particular tea light a person can then use the power of “Earth” and that particular wind direction found in the feel emitting from the tea light to give them mental and spiritually strength or guidance. This is a very therapeutic practice with the tea light even used to help you or others fall asleep at night; almost like a security blanket. In addition, the particular tea light can be held for long periods of time while a person thinks about or ponders her/his life situation. A small special stone or other natural object given to a person by a spiritual person [or even a person who cares] can have immense therapeutic power for the receiver of this gift.

If a particular tea light from your set of four is used by a person in this way [as a therapeutic object] no other ceremony can be initiated until that particular tea light is returned to you since you would need all four tea lights to start a different ceremony. This is necessary because wind direction for individual tea lights could possibly chance during the next ceremony. But be mindful not to rush the return of a loaned-out tea light since the person using it may be spiritually harmed if the tea light is returned inappropriately and still holds some personal strength belonging to that person. 

The last element [Element Water] is to be found in air, rocks, and fire. Mother Earth needs water to live. It is the glue that makes all things equal in our universe. While our People [the MiKmaq] borrowed water ceremonies like sweat lodges and water cleansing from other Peoples our culture holds water in high esteem realizing its universal importance. Water is locked within the tea lights and is part of Fire and Air. You will get to know Water better by sitting beside a rattling brook, gazing at a dead-still pond, or facing the surf of a raging ocean. Eventually after years of exposing yourself to Water it will become an integral part of your “feelings” and will be easily experienced by your mind’s eye. 

In all aspects of your spiritual growth you eventually will come to the realization that all earthly things are equal. We humans are equal to the four elements; the tea lights are equal to water lilies, which are equal to caribou that are equal to birds and insects. The Creator sees no difference between any of us since we are collectively comprised of the four elements. In this way there is no death but only life, eternal life. When your body dies your mind and spirit lives on in other forms. When you can look at the rock that is “Tea Light” and know that it is your equal because both of you are part of Mother Earth and neither of you will ever really die them you have reach a place in your spiritual growth that will allow you eternal peace. 

You are a good person, reader of this passage and you have the potential to become a better person by learning about all that Mother Earth has to offer us; may the Creator be always with you. I leave you with a recent poem I wrote to try and explain my world view about the universe.

Wela'lin thank you.

Ode to the trails

    

     Long before the great world wars, 

    Old Mose Muise and many more, came upon this rock.

    They struggled through the two, and left a mighty flock.

     Our parties grew in seasons after our arrival,

     Over the seas, rivers, and snowcapped mountains, with levels of natural fruits, nourishing our survival,

     Redman, once and still, only claiming medicine from those mother roots,

     Now lay to rest alongside!  

     Other countries searching for whales, cod or fame came and left again and again and again.    

     Upon the rocks, called mounds, no one could ever claim, left a mark in life, now nothing remains the same.

    On the land so pure and free, the forest of white and black bears. 

    The hopping of the Arctic hare, 

    The cycle of the caribou, then sometimes near,

    We ate salmon, beaver, eels and seal with our natural tea you see, oh! Our health so fine,

   This, to multiply our kind, the ancient ones, canoed here for a long, long time!

  

    Fore Freedom we had before,

     Here In Newfoundland.

    Landlocked down from all else,

    He gave us this all free,

    Now after wandering these centuries, we cannot survive, by the sea, or our pulp and paper drives,

    Our marble, and oil wont fail this time. It is the end, not just for me!

     But for the young and old we sent back out to sea.       

    In all life we only own,

    What elders leave behind.

    When poverty struck beneath this dome,    

    It changed our course in time!

   Those darkest days are long but gone,

   Now modern ways we call upon,

   No stones are left beneath the earth, that could ever tell all the tales,

   Still, all that death and all that healing, we, (Ode to the TRAILS).

  For freedom we had before,

  Here in Newfoundland.. 

   Composed (Remembrance Day) Nov.11, 2005

    Victor James Muise Jr. III th Pikto'l Sa'ke'j Muise.

SKIRMISH WITH A SPIRIT BEAR

• 

  12:29am
  

  Victor Muise
  

  
  

  SKIRMISH  WITH A SPIRIT BEAR
  

  The elder, Eagle Catcher, looked at the ancient-one, his sibling brother Sa'ke'j [also known as Victor James Muise Jr.], a well respected teacher, as he performed the sacred sweet-grass ceremony for a large group of young people who had braved the cold January winds to come learn about the ways of the People from the ageing spiritual leader.

   Sa'ke'j, on finishing the ancient ritual, started to tell the Gathering about different spiritual practices and traditions that make up the culture of his People, the Mi’Kmaq. He did not consider himself a teacher or even a spiritual leader for that matter but after years of teaching dancing and drum ceremonies and participating in gatherings such as the one this evening many in the aboriginal community [all over Newfoundland and Labrador] considered him to be a champion or mentor for a wide variety of Mi’Kmaq cultural activities.

  
  Everyone in the room could feel the confidence and self-assurance in the Ancient’s voice which alluded to a higher knowledge and understanding of things related to the Spirit-World. Sa'ke'j spoke with such strength and conviction it was unlikely that anyone would have suspected that except for the help of his brother, the old experienced elder Eagle Catcher, he would now be eternally trapped in the Spirit-World, a prisoner of Niskan tal Muwin the spirit bear. 

  As Eagle Catcher listened to the gelling, lulling voices coming from the group discussion his mind slowly drifted back to that time, now many years ago, when he had prevented Niskan tal Muwin from snatching Sa'ke'j and trapping him forever in the Spirit-World. He recalled that long ago winter night, the start of this bizarre, legend-like story when he had felt his brother’s call for help.

  As he prepared a hunting bag for the next morning Eagle Catcher wondered if he would be lucky enough to kill his moose on the first day of hunting after the Christmas holidays. He would start his morning hunt from his cabin on Flat Bay Brook and travel by foot to Hell’s Gulch, an area some of the People say is a sacred place because of the ancient burial site [possibly belonging to his People or some of their enemies] that was found there many years ago by his grandfather, John Muise.

   Eagle Catcher had heard many stories about possible bloody battles that were fought between his People and the Beothuks. Because of the local abundance of salmon and caribou he was fairly confident that many different groups of people had frequented this place over the centuries. Competing for use of these abundant natural resources would have resulted in conflicts between the different groups. If this was factual, Eagle Catcher had no doubt that the area around Hell’s Gulch Brook was a place of great power and home to many who were now part of the Spirit-World.

  
  Regardless of the distant pass, Hell’s Gulch was sort of a sacred place for Eagle Catcher and his brother. Their families had lived, trapped and hunted in this rich river valley that was protected by the Long Range Mountains for the pass two centuries. Both men frequently travelled the areas around the brook, mostly hunting, fishing, or prospecting but often just looking at the pristine scenery or simply mediating. Eagle Catcher could feel the Spirits of his forefathers when he walked the hunting trails or sat on the banks of the brook. 

  
  Perhaps it was some sixth-sense [or thinking about the graves found at Hell’s Gulch Brook] that was making Eagle Catcher uneasy. Throughout the evening the eager hunter felt that something was wrong. He kept thinking about his brother Sa'ke'j whom he had not seen for some months. When he left his house very early the next morning this uneasy feeling consumed Eagle Catcher to such a degree that instead of going hunting he went to his brother’s house. After knocking on the door for several minutes without getting a response he forced the door open and found his brother lying on the floor in a pool of blood. On closer examination Eagle Catcher discovered a large opened cut on the back of Sa'ke'j head. The local doctor needed twenty-three stitches to close the head wound. Sa'ke'j was somewhat confused, partially disorientated and could not even remember how he had injured himself. 

  
  At that period in his life Sa'ke'j had not yet fully conquered the evil spirit found in alcohol and the worried hunter guessed that his brother’s head injury had something to do with drinking [actually, alcoholism was an infliction that would haunt Sa'ke'j throughout most of his early adult life]. After three or four hours Sa'ke'j was released from hospital with the doctor telling Eagle Catcher that his younger brother needed to be watched very carefully for several days because of a possible concussion from the head wound which was causing his current disorientated state. 

  
  Unexpectedly trapped in his brother’s house as a nursemaid, Eagle Catcher [while his brother recuperated] spent the next several days snooping around looking at some of the large array of Mi’Kmaq related artifacts that he found in Sake’s untidy house. It soon became obvious to the older brother that his younger sibling had started dabbling into the culture of the People particularly the ceremonies, dances, music, and medicines. Sa'ke'j had accumulated, over the last while, many different articles of cultural significance. Drums, talking sticks, medicine bags, dream catchers, musical and Mi’Kmaq language tapes were just some of the cultural paraphernalia that clustered the walls and corners of Sa'ke'j house. There were also many older books on medicine men and shamans and the different types of spirits to be found in the Spirit-World.

  
  

   It appeared that Sa'ke'j was attempting to make himself a cultural guru. This was a good thing [thought Eagle Catcher] because up to that time in Newfoundland the People knew very little [for many different reasons] about their near forgotten culture. He wished that Sa'ke'j would soon get back to normal so they could carry on a sensible conservation which was impossible at the present time because Sa'ke'j mind appeared to be in another world.

  
  The sutures were removed from the head wound on the sixth day but Sa'ke'j overall condition was worsening. He was still very disorientated and talked continuously about been attacked by wild animals. He would suddenly awaken from a partial sleep screaming about something that was going to get him. The once strong, young looking Sa'ke'j now appeared old, weak, and haggard with a distant, unfocused look on his face. Eating sparingly, he refused to consume a full meal and would only drink sips of water after much coaxing from his worried older brother. 

  
  Eagle Catcher was concerned about his brother’s health so he called his Aunt Jo, one of the first recognized elders in the recently revitalized Mi’Kmaq culture [which was at that time in Newfoundland still in its infancy]. Aunt Jo said that Victor [now called Sa'ke'j by the Mi’Kmaq community] was in grave danger because either the head injury had weaken his personal power and evil spirits were now trying to capture his spirit or someone had put a powerful curse on him. Whatever the reason, he needed to be purified very quickly using some type of cleansing ceremony. 

  
  Although the majority had forgotten many of the Mi’Kmaq ceremonies the People still knew different ways to break curses that had been placed on someone. However Aunt Jo felt this was not a curse which was affecting Sa'ke'j but rather something related to the Spirit-World. During the early stages of this cultural rebirth within the Newfoundland Mi’Kmaq community, the elders had little or no knowledge about the Spirit-World part of their culture so the apprentice elder suggested, after much discussion with her nephew, that Eagle Catcher take Sa'ke'j up to Flat Bay Brook valley and wash his head with the cool, clear sacred water found in Hell Gulch Brook.

   Maybe, Aunt Jo rationalized; this basic ceremony would help wash the evil spirits away [if spirits were indeed the cause of Sa'ke'j illness]. The young hunter would never forget his aunt’s parting words “Remember that things in the Spirit-World are not physical as we know them. They have to trap your mind before they can claim your body. If you are to win any type of battle with spirits you must do it with your mind.” 

  
  Since Eagle Catcher had planned to go hunting anyway he took his rifle along on the trip. The five mile walk from the last Liveyere’s house [Flat Bay Brook road is only sporadically ploughed in winter] took almost twice the time as normal because Sa'ke'j continually tripped and stumbled along the winding, hilly, river-tracing pathway leading to Hell’s Gulch. When the brothers arrived at Sa'ke'j small cozy-looking cabin it was too late in the evening to do anything else besides get the camp water and wood brought in for the night. The cleansing ceremony would have to take place early the next morning. 

  
  The cold howling winds and the eerie feeling of being watched kept Eagle Catcher awoke most of the night. There was an ominous feeling of dread in Eagle Catcher’s sub-conscious mind as he tossed and turned in the small bunk-bed. Whenever he had the nerve to look at his ailing brother all he could see was the unfocused, distant look in Sa'ke'j opened shiny brown eyes. It was just before dawn that Sa'ke'j started to continually mumble “Please stop them. They’re coming for me. Please help me. Don’t let them take me away.”

  
  

   Large, cold goose bumps started to form on Eagle Catcher’s neck and back when he hear the absolute panic in his terror-stricken brother’s voice. As he finally realized that maybe his brother was actually in some type of grave danger from some unseen force in the Spirit-World the young hunter jumped out of his bunk and prepared to fight for his brother’s life. 

  
  The several hundred yards walking scene from Sa'ke'j cabin to Hell’s Gulch Brook would possibly have looked humorous to any onlooker not knowing the grave danger that both these men faced on that cold January morning. Greatly frightened by his brother’s panic-stricken behaviour, Eagle Catcher stiffly walked towards the snow-covered brook using tiny baby steps to advance towards the sacred waters of Hell’s Gulch Brook.

  
  

   The feeling of being watched and not protected overpowered him as Aunt Jo’s parting words kept ringing in his mind. He tightly clutched his loaded rifle [crossways in front off his massive expanded chest] with hands that refused to relax on the once reassuring gun steel. Sa'ke'j walked inches behind his brother, frantically looking on either side of the slow moving duo, his shaking hands desperately holding onto the top section of Eagle Catcher’s shoulders. 

  
  The men were about half-way to the brook when Eagle Catcher stopped walking because he felt a cold, menacing presence engulf him and his brother Sa'ke'j. Eagle Catcher had never been so frightened in all his life. Suddenly Sa'ke'j shouted with pure terror in his voice “Look, the big black bear is right behind those bushes. He’s getting ready to attack us.” In a flash Sa'ke'j wrenched the loaded rifle from his startled brother who stood like a statue frozen in his tracks and commenced firing bullets into the cluster of bushes. He had fired about seven or eight shots before Eagle Catcher slowly wrestled the gun from his terror stricken brother. “Sa'ke'j, there is no bear behind those trees” shouted Eagle Catcher. “It’s all in your mind; we have to make it to the brook so I can help cleanse your spirit”. Panic-stricken, Sa'ke'j then turned from his brother wanting to start running away from the spirit bear that was attempting to attack him.

  
  

   His older brother knew [from Aunt Jo’s parting words] that both men needed to be mentally tough if they were to survive this attack from the spirit bear, Niskan tal Muwin. “Sa'ke'j” cried the hunter as he desperately held onto his struggling brother’s arm “we have to be strong; I will not let that bear hurt you. That bear is not real; he is just in your mind. I can’t see him. Hold my hands while we walk to the brook.” Sa'ke'j lashed back at his brother in a voice filled with hysteria “Can’t you see him, he is as big as a moose, look right there behind those bushes” pointed Sa'ke'j with both hands out-stretched “lookout brother, his going to attack us.”

  
  Eagle Catcher practically carried the struggling [wanting to escape] Sa'ke'j all the way to Hell’s Gulch Brook. The spirit bear continued to be visible to Sa'ke'j and he made several attempts to grab the now disarmed gun away from his brother and shoot the large, cold black bear. On reaching the brook Eagle Catcher felt relieved as there was a fairly large open water area in the mostly snow-covered brook. Without thinking he threw his struggling brother into the cold waters of Hells Gulch Brook.

  
  Since he had no experience with these types of cleansing ceremonies, Eagle Catcher dipped the now shivering Sa'ke'j several times into the brook. He held the struggling man’s head underwater for upwards to twenty seconds at a time as he tried to remember Aunt Jo’s directions as to how to correctly conduct this ceremony. By the fourth dip Sa'ke'j stopped struggling and began to slowly weep. “Tell me that the bear is only in your mind and I will let you go”

   Eagle Catcher screamed at the now somewhat pacified Sa'ke'j.
  In order to live pass this day the hunter realized that both men would have to pass the spirit bear again, without showing fear, on the way back to their cabin. Finally Sa'ke'j who was afraid of another cold dip into the brook started to nod his water drenched, icicle covered head and slowly muttered between clenched teeth “alright then, that is not a real bear, it’s only Niskan tal Muwin and can’t really hurt me.” Slowly, nearly spent of all energy, Eagle Catcher allowed his brother some freedom as Sa'ke'j walked out of the brook scrambling up the side of a large snow bank that protected the sacred waters of Hell’s Gulch Brook.

  
  It was probably the effects of cold water that saved the men on their remarkable walk back to camp. Their clothes, sodden-wet from the brook, began to freeze onto their bodies. This extremely cold exposure caused both men to get the shiver-shakes. The shiver-shakes caused violent shaking of the brothers’ completely freezing bodies and with it an uncontrollable desire to get out of their wet, ice-frozen clothing. This severe physical exposure to cold prevented the men from thinking about the spirit bear or anything else related to the Spirit-World. When Sa'ke'j passed the cluster of bushes where he knew Niskan tal Muwin was hiding he started to get panicky. Eagle Catcher, realizing what was passing through his brother’s mind, walked over to the bushes and slowly spread them open with his rifle and said very deliberately “Look Sa'ke'j, there is no bear; it was all in your mind.” The men turned away from the bushes and walked the rest of the way to their cabin and heat.

  
  Sake’s mental recovery from the spirit bear attack was a long, slow process but this encounter into the Spirit-World made the young man stronger in the spiritual ways of his People. Sa'ke'j often returns to that cluster of bushes on the road to Hell’s Gulch Brook. Niskan tal Muwin is always there for him to see but he is no longer afraid of the spirit bear and has become a friend to Niskan tal Muwin. He has learned much since the day Eagle Catcher saved him from the spirit bear attack. He has learned that the Spirit-World is not a place to treat lightly. To survive the Spirit-World one must learn about the old customs and practices. The body must be pure and free from alcohol, drugs and other things that weaken the body, spirit or mind. Most importantly, there has to be a spiritual bond between the person and Mother Earth. Sa'ke'j has spent three decades learning from elders all over Canada but still there is much to learn and pass on to the youth. That is why today you can still encounter Sa'ke'j teaching anyone who is interested in learning the ways of the People.

  
  As Eagle Catcher refocused on the last ceremony that Sa'ke'j performed before ending this Gathering he looked at the eager faces of the youth who had come here tonight to learn about the ways of their People. He thought to himself that this was a good thing for his People and hoped that his brother Sa'ke'j would continue his teachings for many more years. 

  
  Written by Eagle Catcher, June 2005
  

  

FOUR SACRED MEDICINES

KWE!!!

 (First) ...In the beginning mother earth was barren. Our grand fathers , the rocks,  were the only things on earth. Then one blade of grass began to appear and the whole forest kingdom started to form. This is why we have our sweetgrass ceremony



It is  so important,. We braid the sweetgrass to simplify Body , Mind ,Spirit. We smudge our five main senses....Eyes, Touch, Nose, Ears,Speech. When one of our senses is weak the cleansing of our body will strengthen the other senses.

KWE!!!

(Second)....Then came the oceans and tides, rivers.They are the leaders on mother earth. The sun and moon already have set for all creation.


KWE!!!!

(Third)....Then came the animals and flocks of bird's, the Eagle that flies the highest in the air to watch over the creator kingdom.


KWE!!!

 (Fourth) ....Then came Woman and Man. We, as a people,  are only fourth to be here, to form all our relations.

VJM, Pikto'l Sa'ke'j Muise,(Ancient Spirit or the White Wolf)

OUR PRIORITY

Protecting our Biosphere should be our Highest Prioity or else we sicken and die.Other things such as  Capitalism, Free Enterprise, the Economy, Currency, the Market...all these, we invented .They are not Immutable and we can change them.


It's makes NO sense to elevate Economics above the Biosphere.

This picture needs protocal by what is  left of  our government and leaders  of the communites, to understand .......we are making history and that will by pass our right to our environment and health.

Will they murder  Mother Earth, and the people of Western Newfoundland?

BORN FREE

I am the first of my Nation and I am the last of my Nation.


I am born free and united as a brother, each as much a part of great Spirit as the other.


I serve no other and no other serves me, subject only to the will and duty owed to the great Spirit,'The Giver of Life'.


I,  myself,  have no power. It is the people who have power.


But REAL power comes only from Mother, (Mothers) of the Earth.


It's in his Hand's..

But if you're asking about strength, not power, then I can say that the greatest strength is gentleness and silence.



Nina Sa'ke'j(My Mi'kmaq Name is Sa'ki'j) James In English,//VJM,(Spirit of the White Wolf)

TO LIVE THE MI'KMAQ WAY

To Live the Mi'kmaq Way:


Mothers and (Maqmikawe'sku) Mother Earth have brought me up in(Nujioqon)St. George's .NL, through the sacred seven stages of life.

When I was young The Elders (Nsukwis) in and around our communities, were assimilated into society and over 500 years of suppression followed .
They did not know the Spiritual part of our Culture,,,,hunting and fishing and gathering berries , in the fall . All still exists.


My Grandfather made a living from  trading animals, such as mink, beaver etc… to sell or trade the pelts .Only a few people know Medicines but some such as (Hubush), (Bear root), (Kinikwejitewaqsi) Ground Juniper,etc….


I was taught English, Latin, French in day school and I had a hard time trying to stay with the system.


I wanted to be in the bush walking Mother Earth and listening.to the creeks sing slow melodies to me


My thoughts were more clear in that environment. I always had this inner spiritual peace when with nature...

LIVING THE MI'KMAQ WAY

What does it mean to live the Mi'kmaq way ?



Kwe!

As Mikmaq people we only ask to survive so that we remain who and what we are and for that we thank the Creator .We live and only ask to love our selves, children, youth and pass to them what knowledge we have learned through our seven stages in life.


We, as a people , cannot give up what we have now, but we can restore and incorporate our language and culture of our ancestors to teach our youth the past and see into the endless tomorrow.


As the sun rises in the east every day, each has a different path in life. For this we have to respect their paths and keep out thoughts  healthy, and be contented each day as we pray with every activity and step we take, until the fading of the sun .This we thank the Creator for.


Living in the state of our economy today we have to adopt to a more modern and complex society. Man sometimes thinks he has been elevated to be the controller, the ruler, but he's not. We are only part of the whole. Man's job is not to exploit but to oversee, to be steward, and has responsibility.


Women are the givers of life and for this we hold higher respect , for she carries much wisdom and have more spiritual strength than man.



We as Mi'kmaq people have to find truth in life and it is found by listening and we cannot expect it to be passed to us on a platter .We must live our lives with values of kindness, respect , gratitude and humour.



To live in balance means harmony with the web of life and all through seven stages.


In our spiritual being the Mother Earth is our church and we must respect other peoples belief in order to respect our own beliefs.

The Most important form of creativity is the freedom to follow one's own Path while maintaining respect for other Nation's paths.

To live as a Mi'kmaq person we have to look within and without , but first we have to have courage to find a Indian soil in the corner of the four directions. We find this by our needs in life , food, shelter, and garments . Then we ,as a person , only take from Mother what we need to survive on and share with others.


This is our way of life bonded and taught by many respected Elders .


Sharing is believing , and believing is giving and giving is living life to the fullest.


Living the way of a Mi'kmaq , one must always point their finger at your self before pointing at another person's wrong.


We know that human knowledge is limited . Many things cannot be known. No one learns by verbal knowledge but we learn through observation all during our lifetime.


Those words are spoken with a sacred breath and though  me by oral Tradition.



Pikto'l Sa'ke'j Muise.VJM
(Sa'qewie-wjijamijl wape;k paqt-sm)
Ancient Spirit of the White Wolf