REMEMBERING WITH RESPECT

REMEMBER

WE REMEMBER

Moses Miu's was in World War 1, in the Newfoundland Regiment at Gallipoli

He was captured by the Germans, and placed in prison camps for two years.

He came back after the war weighing less than one hundred pounds.

He had been tortured and fed poor rations with one meal ration and water rations of a half cup of water per day.

He had been shot twice in the back , one shell to the head, and also shot in both knee caps.

But Grand-father told me that not all Germans were bad , only those welding power...

My Grand-Father told me that not all Germans wanted to fight ....and only for the nurse looking after his wounds , who gave him a little of her own food on the sly, he would have died...

Wela'lin-Thank you .

WATER CEREMONY AND SACRED FIRE

There was a Water Ceremony & Sacred Fire Gathering held at Little Port Harmon, Stephenvill, on Monday October 26, 2015.

A public gathering was held at Stephenville to give offering and honor the Mi'kmaq people's relationship with the water, fish, land and other natural resources.

The event was also in support of the Chief of the Mi'kmaq people of Paq'tnkef First Nation of Afton Station NS , and outlined the significance of the Gulf of St. Lawrence to First Nations and called for immediate actions to protect the Gulf.

The gathering was organized by the leadership of the Mi'kmaq and Innu coalition, which was formed to speak with one voice to protect Aboriginal and treaty rights.

NOTE: Aiden Mahoney photo !

ADDRESSING FRACKING COMMITTEE

Kwe....Hello, our future.

Jane Ballett, a Mi’kmaq girl, started off the evening of presentations showing her posters to the panel of what a future with fracking would look like , versus the pristine natural world that should remain in a future without fracking.

Elder Victor Muise provided the panel with gifts to welcome them to indigenous territory.

Let us be a united voice to save Mother Earth.

No fracking.

DO NOT FRACK NEWFOUNDLAND

The Newfoundland Fracking Consultants were in Stephenville this week for a public consultation.

They spoke to a packed room filled mostly with "FRACTIVISTS"....those who seriously oppose fracking.

The room was red and white with "Don't Frack NL " signs.

HUMILITY

Wanqwajite’teken.....Humility:
Humility is to know yourself as a sacred part of Creation.
In the Mi’kmaq language, this word can also mean "compassion."
You are equal to others, but you are not better.
Some communities instead express this with Wantaqo’ti, which in addition to "peace" can also be translated as "calmness," "meekness," "gentility" or "patience."

A SPECIAL EVENT

Grenfell Campus, Corner Brook, Sept 9th,2015:

Strong Women Group from Flat Bay:

There was a display of baskets and art.

Mi'kmaw people from all over the West Coast of Newfoundland and students from the Campus were part of the special event , chanting and singing Mi'kmaw Songs.

Special Adviser to the President for Aboriginal Affairs (MUN), Catheryn Andersen , also attended.

Then there was a little feast om blueberries.

What an honorable event..

Pikto'l Sa'ke'j Miu's / VIM..

WE STAND ON GUARD

Three First Nations children.... we stand on guard with thee .

PEACEFUL WARRIORS FOR MOTHER EARTH

This is a message to leaders in our Society.

On this day, Sept. 5th @ 10:00 am, near Shoal Point , never forget our responsibility to our land and sacred water .

Four different groups from Bay St. George, and a group from Corner Brook , and our leaders in Government, have shown us an interest.Then people from the area united in unity, as we all prayed for the sacred water, our first entry , of all life as humans.

Still today nothing has changed and for this reason the people should ask their Government member of the this area, both Provincial and Federal, that we as a people have to try to live a healthy life in harmony and leave our environment as is.

Government, we all must show our youth, the leaders of the future generations, that someone in this area has to clean up this crude oil that has been leaking in the Bay St. George area for the past two years , maybe ever longer. The coast line where this leak is a toxic combination and has poisoned what ever comes in contact with it .

One of my main concerns is the well being of all people and their right to have fresh water . We cannot survive without it.

Here is the estimated amount of oil that has leaked from the orphan oil well on Shoal Point using Amex figures.

I litre per hour....24 liters per day, 365 days X 24 liters per day = 8760 liters per year. Two years , or 730 days X 24 liters per day = 17,520 liters.

At this location (eleu-1m),921u-036065690-UTM_5386739) , distance sitting oil 720-FEET, 190-SW...West Bay, (artesian aquifer), and East Bay could very well have this leak exposed to their drinking water, (after closer look), test the dip and lay of the shale formation).

People should get their Government to do a tap water test for fluoride , heavy metals , lead , mercury , arsenic, heravelent , chromium 6 , benzene, , B.P.A.--M.T.B.e and VOC's .

I'm very honored and an uplifted that all people came together.

Muchie Bennett has shown so much respect to the next generation that they will not ever forget this day of prayer .

Honor to all that the Creator has given us . This is all free and we must not destroy Mother Earth . She is our first mother who nourishes us all.

Wela'laq-Thank you all,

Pikto'l Sa'ke'j Miu's

Victor James Miuse.

PRAYER FOR HOPE AT SHOAL POINT

© Frank Gale/The Western Star

Victor Muise, left, and his student Madison Bedo of the White Wolf Drummer Group, are seen participating in a “Singing to the Waters” event this morning at Shoal Point near Boswarlos on the Port au Port Peninsula.

“This is not a demonstration or a protest or about getting status cards. This is about our earth, our water and environment and praying through song, dance and drumming that damage of the past can be contained and the people and environment not be neglected in the future,” he said this morning.

Those in attendance came from every walk of life and while the majority of people were from the Bay St. George area, others came from Corner Brook and St. John’s with visitors from Alberta also in attendance.

There are strong concerns by native and environmental groups in the area of leakage from former wells drilled at Shoal Point on the Port au Port Peninsula and that although it has been identified as from the wells and not natural seepage that no work has started yet on stopping it.

Suzanne Barry, one of the participants with strong concerns about the environment, said people can expect to see more gatherings like this in the months and years ahead.

“This is just the beginning. Really, a person cannot be aboriginal and not concerned with the environment. It’s impossible,” she said.

© Frank Gale/The Western Star

Victor Muise, left, and his student Madison Bedo of the White Wolf Drummer Group, are seen participating in a “Singing to the Waters” event at Shoal Point near Boswarlos on the Port au Port Peninsula.

I AM ON TWITTER

If you FOLLOW me on Twitter, I will FOLLOW you ! Tweets by @shamanicdream20

THE POWER OF THE PEOPLE !

LANGUAGE CAMP

This is a photo of the Flat Bay Language Camp 2015.

CORI

Click below !!!

THE ELECTION PROCESS

On October 23, 2015 an election will be held for Chief and Council within Qalipu Mi’kmaq First Nation.

As per the Customary Election Code for Qalipu a Chief Electoral Officer (CEO) is to be appointed to carry out the election process.

Mr. Reg Anstey has been appointed to this position.

Mr. Anstey comes to this position with experience in conducting elections for two large unions in the province, NAPE and FFAW.

For all inquiries regarding the election, members may contact Mr. Anstey at ranstey@qalipu.ca

TO EVERYTHING THERE IS A SEASON

To all my friends and supporters ....

For personal reasons , which I do not now want to go into , be advised I will be withdrawing from the election process as Chief of the Qalipu Mi'kmaw First Nations Band and other responsibility in the near future.

People have a right , and indeed a responsibility, to get out and vote.....

You are the "Voice", and all your voices should be heard.

Wela'liaq-Thank you

Pikto'l Sa'ke'j Miu's Victor James Muise.

WHAT IS AN ELDER ?

There are many Elders in a community , and all people should have respect for them.

There are Elders in communities that are quite knowledgeable in who are their people , as in relations , and know a great deal of wisdom in history and customs of the Mi'kmaw Nation.

Society itself has to know who those people are, and have gone through stages in life.

They will sit to hear what their people have to say .

As we all walk different paths in life , one Elder could be different from another , but are all equal in that circle . One cannot be higher or lower that the other.

Those respected Elders don't have to be 90 years old. Age has nothing to do with being an Elder. Elders have chosen some times to share good thoughts and stories that have be passed down for generations, for there are teachings and messages within those stories that have meaning for life itself.

An Elder shares his time with his people and is very keen when they speak the words of truth and show love, passion, kindness for all living things that were created by the Creator.

Both women and men can hold that self esteem, but women must at all cost , must be the first to speak.

Men should be the protectors of all Creation.

Pikto'l Sa'ke'j Miu's..

THE EYE IN THE SKY

WHITE WOLF now knows the location of all visitors ! (INSTALLED May 17, 2015 )

LOOK AT THE RED DOTS....they indicate location !

STILL COUNTING

I AM ON TWITTER

If you FOLLOW me on Twitter, I will FOLLOW you ! Tweets by @shamanicdream20

A GATHERING OF FRIENDS

Kwe'

I had a great day at the Bay St. George Cultural Center, in St. George's, my place of birth.

Over 60 people come and went freely, as they please.

There was sunrise drumming, dancing, crafts for youth , feasting,,and so much more .

People were there from as far as Toronto, and also from the surrounding area, such as Port Au Port.

I was delighted by a visit from Honorable Scott Reid, MHA-St. George -Stephenville East.

He joined all people on the Big Drum..

This is what I want to see, ie: Provincial leaders willing to learn our Culture and join in our celebration..

This is what I am talking about........Those who serve the public should be visible in your communities and share your time.

TEN O'CLOCK TEA

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 “your right Uncle, here is 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

SKIRMISH WITH THE SPIRIT BEAR

SKIRNMISH WITH A SPIRIT BEAR

The elder, Eagle Catcher [how Len Muise received his aboriginal name, Eagle Catcher, is also an interesting story but will have to be told at another time], 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 aging 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. Sake 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 Sake 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 six-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 Sake 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 Sake’s head. The local doctor needed twenty-three stitches to close the head wound. Sake was somewhat confused, partially disorientated and could not even remember how he had injured himself.

At that period in his life Sake had not yet fully conquer 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 Sake throughout most of his early adult life]. After three or four hours Sake 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. Sake 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 Sake’s 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 Sake 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 Sake would soon get back to normal so they could carry on a sensible conservation which was impossible at the present time because Sake’s mind appeared to be in another world.

The sutures were removed from the head wound on the sixth day but Sake’s 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 Sake 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 Sake 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 Sake 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 Sake 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 Sake’s 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 Sake continually tripped and stumbled along the winding, hilly, river-tracing pathway leading to Hell’s Gulch. When the brothers arrived at Sake’s 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 Sake’s opened shiny brown eyes. It was just before dawn that Sake 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 Sake’s 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. Sake 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 Sake. Eagle Catcher had never been so frightened in all his life. Suddenly Sake 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 Sake 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. “Sake, 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, Sake 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. “Sake” 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.” Sake 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 Sake with both hands out-stretched “lookout brother, his going to attack us.”

Eagle Catcher practically carried the struggling [wanting to escape] Sake all the way to Hell’s Gulch Brook. The spirit bear continued to be visible to Sake 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 Sake 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 Sake 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 Sake.

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 Sake 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 Sake 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 Sake 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 Sake, 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. Sake 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. Sake 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 Sake teaching anyone who is interested in learning the ways of the People.

As Eagle Catcher refocused on the last ceremony that Sake 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 Sake would continue his teachings for many more years.

NOTE: Drawing of Spirit Bear is done by Steve McKinzie

THE EYE IN THE SKY.....( Working in real time ! )

WHITE WOLF now knows the location of all visitors ! (INSTALLED May 17, 2015 )

LOOK AT THE RED DOTS....they indicate location !

STILL COUNTING

FROM THE BEGINNING , THERE IS NO END

Fading from the beginning, there’s no end...
Upon arriving, struggling to attain proper health, our fore fathers engaged in travels on the wilderness area of this vast growing island, with artistic people that adopted to change and progress, to its dream that some day we would have FREEDOM.
We wanted a healthy and safe home and settlement to rear our children’s children .
The Mi'kmaw people should stand proud, in NL. and throughout Canada.
The rest of the world can study . We are, an unknown land, people, and resource development that took place over decades to acquire the fundamental values of a people.
Today we maintain a history of trails and grave sites of those people who fostered the respect of other nations on the land, and we uphold the teaching from Mother Earth .
We are so grateful to have this rock for our sacred bundles, our life and land.
You would have only to read two short stories to grasp living and dying and in this neck of the woods…
Pikto'l Ji'm Miu's / Victor James Muise

ELDER MUISE , WITH ELDER DELINA PETIT PAS, RECEIVING CERTIFICATE

The Rediscovery of the Mi'kmaw Language in K'taqmuk-Newfoundland:

By Delina Petit Pas/Tami Park-Tighe/Odelle Pike/Victor Muise ,

Saturday Jun,6th,2015

Bay St. George Mi'kmaw Language Incentive Program.

Honorary Certificate 5 day camp recognition

Pikto'l Sa'ke'j Miu's./ Victor James Muise

MAKING HISTORY

Kwe:

The first 5 Day Language/Culture Camp took place approximately one year ago, in St George's, NL at the Cultural Circle.

Those that were able to attend, made history.

We were part of the relearning of our language which was taken from our Ancestors.

It took the commitment of a team that lead and Walked the Walk....

Pikto'l Sa'ke'j Miu's..VJM.

THE REDISCOVERY OF LANGUAGE

The Rediscovery of the Mi'kmaw Language in K'taqmuk-Newfoundland:

By Delina Petit Pas/Tami Park-Tighe/Odelle Pike/Victor Muise ,

Saturday Jun,6th,2015

Bay St. George Mi'kmaw Language Incentive Program.

Honorary Certificate 5 day camp recognition

Pikto'l Sa'ke'j Miu's./ Victor James Muise

HONORARY CERTIFICATE

The Rediscovery of the Mi'kmaw Language in K'taqmuk-Newfoundland:

By Delina Petit Pas/Tami Park-Tighe/Odelle Pike// Victor Muise , The Four Founders of a new beginning..

Saturday June 6th, 2015:

Bay St. George Mi'kmaw Language Incentive Program:

Honorary Certificate, 5 day camp recognition.

Pikto'l Sa'ke'j Miu's./ Victor James Muise

CRIMES AGAINST HUMANITY

We , the people of Canada, are the Government . Those elected to Government are working for US, not for Corporations, or should not be.

Read and heed my message.

We are NOT terrorists.

We are Canadians and hold great hope for our future.

We are not a terrorists for standing up and defending our women and the land. We are not a militant for taking on direct action. We are not a radical for speaking against a government that is not looking out for people and of the next generations.

Stop believing what fear mongers say, especially those that work for the government.

Government today is extremely narcissistic , like the oil corporations.

Government and corporations are the real terrorists. Just look at what they are doing to the land and how they are using police to enforce and be violent towards people that are peacefully protesting....

Shame on the Canadian Government to allow this and for telling people this is progress.

Actually it is a poisoning of our life, our shores, the water and oceans , animals, ,trees, and the whole Planet Earth ...as if there was another to go to.

Wake up Canada and the world around us!

A Government is here to serve...not to rule.

Pikto'l Ji'm Miu's / Victor James Muise

THE EYE IN THE SKY...... (WORKING IN REAL TIME !)

WHITE WOLF now knows the location of all visitors ! (INSTALLED May 17, 2015 )

LOOK AT THE RED DOTS....they indicate location !

STILL COUNTING !

I AM ON TWITTER

If you FOLLOW me on Twitter, I will FOLLOW you ! Tweets by @shamanicdream20

TYPES OF PIPES

Pipe-Tmaqn
Sacred , (to be) - alasutmaqneyimk
"Two Types of Pipes"
There are two types of pipes. A personal pipe can be owned by anyone, and be used to pray on their own behalf. It should not, however, be shared.
Pipe Carriers, on the other hand, carry a pipe on behalf of the people.
If there is need, the Pipe Carrier will use the pipe to pray for the people, to call in the spirits for a gathering or ceremony, or perhaps for healing or teaching.
In the Mi'kmaq tradition, a Pipe Carrier is born to the task. There is no way to earn this privilege - it is something you were given before you arrived on this Earth.
Acting as a Pipe Carrier when it is not your true calling is not only disrespectful; it is dangerous, both to you and to anyone who shares your pipe.

WHO IS TO LEAD OUR MI'KMAW PEOPLE ????

I look for these qualities in their ability to lead and inspire confidence :

a) superior intelligence, with insight and knowledge.

b) a grave and dignified demeanor.

c) a great generosity toward their peopled with a concern for the well-being of all.

I will support a candidate who will focus on the following:

1.Lobby the English School Boards across the island to implement a Mi'kmaw language program in grade one .

2.Build a medical and health recovery center for drug and alcohol misuse.

3.Elder retirement homes in Bay St George, Corner Brook, Central Newfoundland with a central lodge where youth can visit ELDERS.

4.Protect our lands for future generations (the 7 generations to come).

5.Protect the birthright, under law, of the The Ln'u'k of K'taqmuk ,( so, we can thrive, going forward in a healthy and safe place to live ).

6.Enhance our Children and Youth and involve them in every aspect in Mi'kmaw society to encourage, that they are a proud and noble people from a great Nation (Mi'kmaw Nation).

7.Single out our Elders of knowledge in the Mi'kmaw Community and have them to meet to give our people wise words to abide by.... to take care of your self , your Community members, and our Grandmother women, and women first and fore most have to play a big role in the society we all live in today.

Pikto'l Sa'ke'j Miu's / Victor James Muise..

A VERY BRIEF HISTORY

VERY BRIEF HISTORY:

In North America there were 20 Million people (Aboriginal) before 1492.

After the contact with European fishing fleets of the early 1500's, Mi'kmaq religious beliefs,social conduct,economic,political and territorial sovereignty remained in balance with both the physical and man made environment of their land.

The Mi'kmaq governed their own affairs and FLOURISHED as a distinct society of aboriginal people within the context of tested tribal values, societal norms, and tribal territory, as one of the many aboriginal peoples which inhabit the North American continent.

Down through the centuries we, as a people, have adopted many on stream other social values. society life styles , and have almost forgotten, sometimes, who we really are.

Families in Mi'kmaw communities that have no ties with nature or our way of doing things, struggle some times in certain stages in life,(USUALLY OUR YOUTH).

To live in both worlds, its almost impossible to maintain self esteem and focus on life itself. (BUT CAN BE DONE).

This has divided our people fore centuries , and we engage in drugs , alcohol , etc..with no place for Medical & Health Recovery.

What we have lost is in the past, and with courage and determination we must move forward and take steps, keep our dignity, that we are the First proud and noble people that first roamed Mother Earth on the continent North America.

When there is a problem, no one wants to here the TRUTH or FACTS that lead to such situations. Then a solution may be lost. I will give you only two examples of the TRUTH / FACTS of Mi'kmaw of North America and a brief History.

The Ln'u'k of K'taqmuk come from a SOVEREIGN NATION ,(Mi'kmaw NATION). They were a proud and noble people of the light: the only nation in the world never declared war on any other nation.

Just to stand with one ounce of Mi'kmaw blood, then you have paid respect to the dignity of the first people that roamed the contention of NORTH AMERICA..

The word "Native" means that when in any Country , you are NATIVE to that land and have a birth right..

BUT we are MI"KMAW- Not Native: It is taken out of context in English Language.

Contact with the white people is, of course, one long horror story for most aboriginal people..

But, the worst weapon that was used against the FIRST NATION people, and indeed, against any native group in North America was RELIGION , which was forced down their throats. The church schools did this brutally . It was a racial cleansing, as children were stripped of their language and their cultural traditions , in a sanitation project to wipe out non-Christian ways , and non Caucasian habits. It is a shameful process always used by invaders to make the conquered people more docile. It is just another aspect of humanity which is shameful, dishonorable behavior.

The FIRST NATION PEOPLE should not be excluded from the Constitutional process. Indeed , in a fair world, one would think that the visitors ( settlers, etc . ) would be the ones seeking permission from the SOVEREIGN NATION, which would have been the aboriginal people. This weird, up-side-down situation is innately wrong.........It is like entering a person's home illegally, , and the residents of that home then having to ask the invaders for permission to do anything. The FIRST NATION PEOPLE have experienced a home invasion of monumental and cosmic proportions !

6 Ridiculous Lies You Believe About the Founding of America can be read at :

www.idealistrevolution.org

The Oral Tradition , as taught by the Elders, is one of honor, harmony, and true mysticism. If practiced daily, it should provide a life with purpose and happiness. Yes, one must learn through observation and experience as both bring certitude. Being told something can instill faith, but having an experience of it can bring certitude. In the first situation one is told ...in the other situation one EXPERIENCES, and thus, KNOWS.

Pikto'l Sa'ke'j Miu's / Victor James Muise,,

I AM ON TWITTER

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A SACRED ITEM

This shirt has sacred and artistic designs.

It will be worn with honor and deep respect.

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CERTIFICATE IS GIVEN IN APPRECIATION OF CONTRIBUTION

PAINTING TO BE AUCTIONED

This beautiful and unique painting was donated by Victor Muise.

It is painted on birch rind with natural and acrylic paint.

It is 15" x 12".

Proceeds from Auction will go to the White Wolf Spirit Port au Port Mi'kmaq Children's Drumming and Singing Group.

The winner is to pay shipping if necessary.

All bids must be made on the Face Book event page.

THE VOICE

I am the voice that speaks the truth of wisdom to my people:

Ancients-Saqwejijik:Wsitqamu'k-the Earth

Kji niskam-the Great Spirit,

To L'nu'k-the People ,

Of: K'taqmuk-Newfoundland

Mi'kmaw saqiwe'k lnu'k-ancient ones

Ula wiki tiek-here where we live

Ln'u'k (The people),Mi'kmaq

Language is part of the essence of a race of a people. It is not only how the race communicates with each other, but it is the means by which a People understands and defines Mother Earth and the way of living things that teach us living , depending on the substances obtained from the earth.

It is very psychologically damaging for a People to lose their language....they lose a part of who they are. It splinters and fractures the people for many centuries and not knowing the TRUTH of how this came about and all the possible unknown lies that were hidden by Governments agencies, Churches, etc….

The Mi'kmaq People NEEDS to speak our language again, so that we can define and understand the world with our words, our tongue, not with that belonging to someone else that has no regard for a Nation that lived in harmony with the land and off the land we all share today!

By becoming fluent in our own language the People will once again become whole and become part of the cycle of truth.

Thus the Language workshop, besides being educational and interesting, provided a journey toward healing. It moved the People away from being a victim....because anyone who has had their language ripped away from them has indeed been victimized.

But by embracing the Mi'kmaq language back we are moving toward becoming a people of survivors....one that is a very distinct society.

We, as Mi'kmaq people, are humble and nomadic humans that have survived for thousands of years and have a distinct openness that can not be found or defined in any way or form in another Language.

We as a people who have to grasp the future and remain who and what and where we came from .This is so important to our core values and sustain our existence, the being one as a Nation that will come together and share our own belief system and must remain .

We hold this in trust for the next generations that follows the dignity of the First People of this land (North America) .... that was Destroyed as a people by Authority !!!!

Pikto'l Sa'ke'j Miu's

Victor James Muise Jr.4th…

ALL RIGHTS RESERVED

The foregoing historical, Legends, stories, poems, (material) is not to be reproduced without the express written consent of Victor James Muise JR. Of Bay St. George, NFLD.CANADA, or (including photocopying, recording , information storage and retrieval system) ,(Sa'ke'j).

MI'KMAW FREEDOM SYMBOLS

Kwe,,

They are very sacred in our Mi'kmaw Culture .

They tell the story of the paths we are all on .

Each is unique and has a different story.

Pikto'l Sa'ke'j Miu's.

.

HONOR OUR HERITAGE

'HONOR OUR HERITAGE'

In 1972 there were three regional Indian bands set up under the Federation of Newfoundland Indians : Central Regional Band , Corner Brook Region, and Bay St George Indian Band .

After I got involved with the Bay St George's Band, I was appointed to change the structure and I did, dividing the regional Indians bands . There was the local district Indian Band and each had their elected Chief and council.

Then in 1988 Joseph Duval and Victor James Muise started the first Mi'kmaw Indian Band Council in St. George's . Elder Josephine Spicier, nee Muise , Elder Matthew Garner, Margery Muise, Audrey Muise , Director, and under the direction of Chief Victor Muise , at that time I was Chief of the St George's Indian Band.

I was directed to get a building of our own, and in 1992 we were affiliated with the Federation of Newfoundland Indians. Just before he announced to his people he represented, that they would soon have a building to call their own, his mandate was accomplished in 1992 and we became affiliated with the FNI .

We acquired the old Court House for band business. Today it is a Mi'kmaw Museum and Office place for the St. George's Indian Band.

Jennie Duval, Kayla Bennett, Juanita Bennett, Jennifer Bennett, Vonita Lassaga, April O'Brien, Melissa Muise, Melissa Young, and Coreen Muise, Elaina Bennett: Youth Women's Dance and Singing Mi'kmaq Drum Group.

To Honor those , now men and women, and in honoring our Mi'kmaw heritage, and people on the island of Newfoundland, there will be a unveiling of the past 25 years to show our deepest appreciation for this accomplishment, as they will be each presented a picture of the group from the past.

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HEALING OUR NATION

Maqmikawe'sku- Mother Earth

Healing our Nation

(MY WORDS ARE NOT WRITTEN IN STONE, ONLY TO OBSERVE)

My sisters and brothers across Turtle Island, we are all messengers, so hear me through a sacred breath of the Creator. I am about to write about generations of healing and the rebirth of our Mi'kmaq way of living.

Our language and customs of our people has not been forgotten.

The path that leads from your mother at birth, like stories of ancient times and our healing, customs .and language now are even older.

Our Mi'kmaq people across North America , had kept our culture underground for many centuries ,but survived all struggles that lay before them. Much of traditions has been lost but still run in our blood streams, to the roots of our forefathers that we honor today.

Lay heed that the simplest and smallest things in life give one the greatest rewards.

We were all born in a bundle of sacred water,the most important natural law of our land, and we when we pause to take our last sacred breath, we leave as we came into the creation on Mother Earth.

Healing such as our Mi'kmaq language comes from energy. We walk the spirit , and hear the sound of our land. We feel the winds and study the waterfalls and all elements that are here in Mother Earth's Garden.

This has be from the Earth and through our tongues, passed down from endless generations . It needs a distinct openness that has not been found, only through the blood of our ancestors, like the rivers and streams that flow to the four oceans on Earth.

To Heal mentally, physically, spiritually, and all sickness, one must encounter experiences of living off the land , Mother Earth , and seek a path in life of healthy living, with the Great Spirit teachings that are hidden in every living thing that Mother provides for us. We get theses gifts all free for our inner well being, the spirit that comes naturally on our many journeys we seek to maintain.

But ,sometimes through stories and sacred ceremonies the plants , animals, forest and streams are all our relations.We may have to connect ourselves to have balance among our people in those communities where we can learn and hear our Elders who speak wisdom with the greatest of respect.

To the end of our journey , we have to tone down our sacred voice and send our thoughts into a meadow of natural smell, sound, sight, and touch. We must speak the Language and sacred words of our ancestors so we can maintain our Mi'kmaq way of life,who are a proud and nobble people , (Of the Dawn).

Msitno'kmaq- All my Relations

Sa'qewei-wjijaqamijl waqe'k paqt-sm

Ancient Spirit of the White Wolf

Pikto'l Sa'ke'j Muise.

Composed Feb,04,2014

UNITY AMONG NATIONS

UNITY AMONG NATIONS

Oh Great Spirit, cleanse our heart. Cleanse our minds, and cleanse our spirit, so we can come together joined as one. Unite us , sister and brother, as we each walk a different journey of life on paths we sometimes cannot see, when we stand among other nations of the world.

Uphold our first law of the land : Keep our water pure....It is a substance that sustains our growth and is part of the cycle of all.

Humans.....we should always speak of peace and of harmony .

Love what Mothers, and Mother Earth, has to offer. We have those gifts free, and we should share freely among our youth and teach them by example . Sometimes there is that which we should not have done.

Help us pray for leaders of yesterday, leaders of today, and leaders of tomorrow, our youth.

Help them, and ourselves , to enhance our spiritual strength and observe our teachings here on Mother Earth. Nourish their growth to be wise with our land that holds all humanity.

This is a changing society , so teach our children their language.

Language is a culture, not a science. Therefore it cannot be defined.

So when we rest with the setting of the sun, our mind, body, and spirit will come together to flow with the dignity of the First People of the land, upon which we, as a People, hold in trust for future generations.

Pikto'l Sa'ke'j Miu's..VJM

Ancient spirit of the White Wolf

DRUMMING AND SINGING GROUP

Port au Port Mi'kmaq Children's Drumming and Singing Group FROM: Port Au Port Peninsula, In Mi'kmaw (Pukt aq Pukt Kive'same'k) Name Of Group ,White Wolf Spirit,(Wipe's Paqtism jijaqamij),Pronounced-- ( wa-beg-buck-dissim-jid-juck-ha-mij )

LEARNING OUR LANGUAGE

Marcella Williams is teaching Mi'kmaw language, Port au Port .

WATER TRANSPORTATION

TRANSPORTATION

OUR HOME

Kiknaq-our Home 
Wikuom-A Mi'kmaq Dwelling

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THE MUISE ( MIUS ) FAMILY

The youngest son, Philippe kept only Mius as his surname and is the ancestor of the Mius family, now spelled Muise or Meuse, which was the real patronymic or family name. 

He married two Micmac Indian wives, both of whom seem to have been given the name of Marie. 

He established himself at first on the eastern shore of what is now the Bay of Barrington.

 His oldest son Joseph is the father of the Acadien Mius family of today.

 All of his other children integrated into the Micmac tribe leaving Joseph to take residence in Pobomcoup. 

   Information from Le Musee Acadien, W. Pubnico, Nova Scotia and Father Clarence d’Entremont.

OLDER POSTS

Dear Readers, 

Thank-you for visiting my blogs. 

  To see older posts from a particular year, or month, please click on "Older Posts" at  page bottom.....

Or look at  the  Blog  Archive  on the right . Choose a year, then click. Then choose a month, and click. Finally chose a title for that month , and click.

There are numerous posts , and I do hope that you will take the time for a full exploration.

Thank-you.