Savage of North Cape, P.E.I.

2024 Trip to Eastern Canada, Indigenous People After Contact

 

 

Our second major stop in Prince Edward Island was for the North Cape Lighthouse. This lighthouse can be found at the northern tip of P.E.I where a dangerous 2-mile reef can be found in the waters from the Gulf of St. Lawrence and the Northumberland Strait. It is found in an area where there has been extensive coastal erosion of Prince Edward Island. The lighthouse has already been moved back on the shoreline 6 times because of coastal erosion.

This lighthouse was really a disappointment. We made a long drive to see it, and frankly it was not great. To us it looked like a lighthouse in a prison camp.

Before I left on this journey, I watched an old CBC television program on Gem which consisted of a “Land and Sea” episode originally broadcast on February 19 2023. It revealed to me, what most people probably knew already, that the coast of P.E.I. is constantly eroding.  Erosion is relentless, inevitable, and irreversible. The only thing constant around the sea, is change. On the show, the CBC interviewed 2 locals from this area, Dan and Brian McCaskill, who owned property here  and they said their 3 acre property was now only 1.5 acres thanks to erosion. That is a pretty big loss. As well, 40% of other property they own is also under water. They lose more every year and acknowledge they cannot stop it. They are wistful but realize there is nothing they can do about it.

 

The ocean has immense power which is expanding with climate change as water levels rise. Added to the rise in levels, the storms being experienced around the world, including our precious Maritime provinces, are getting more severe. It is a shame that a lovely province like Prince Edward Island is slipping away.

 

The McCaskills have living in the region for more than 60 years. Their family has property in Savage Harbour—a fitting name perhaps. Actually, the harbour was not named after storms and had nothing to do with climate change. It was named after the savages who lived there, namely the Mi’kmaq who no longer take kindly to the name. That is hardly surprising since not many people like to be referred to as savages. They see it as an insult and have asked it be changed. Yet, of course, others consider this needless woke attitudes. It reminds me of the people who resist changing things named for our first Prime Minister, John A. MacDonald who notoriously thought indigenous people were savages.  They are not to keen on seeing MacDonald honoured.

 

After one storm their sand dunes shockingly disappeared. Hurricane Fiona took 25 feet of their shoreline in 2022. As Dan McCaskill said, “the sea takes what it wants all we can do is try and slow it down a bit.”

The north Cape lighthouse warns mariners about a natural red rock reef that juts out for 2 km from the point. It is the longest natural reef composed of sedimentary rock in North America. At low tide I was told one could walk out to the reef and explore the tidal pools and watch seals relaxing. I was at the wrong place at the wrong time. What else is new?

 

The First Nation community on a small nearby island is also worried about the erosion causing the loss of their land. The Chief Bernard of the First Nation said she recently saw “whitecaps” in her backyard.  They lost a causeway to their small island settlement in 2020. Needless to say, this woke up the First Nation to the reality of climate change. Something many American conservatives and their Canadian fellow travelers think is a hoax. The Indigenous people from the island don’t think that. They know better. They worry that a storm could destroy their oyster fishing off the island and cause the loss of their road access. Losing the link is a real possibility for them. They built an artificial reef to protect it as they feel preserving their ancestral homeland is important. It is their home.

 

Another lighthouse in the area that was standing for 180 years recently had to be moved in 2000. Scientists have said that 1,000 homes in the region are at risk of falling into the sea along with 45 sq. km. of roads. Even wind turbines are under threat. Climate change is promiscuous when it doles out damage.

 

That is a young woman from Steinbach on top of those red rocks. She kept following me around on this trip.

Erosion is a major problem on P.E.I. Some of the islanders want to haul huge slabs of concrete to hold back the sea, but this solution is controversial. One person spent $40,000 to armour her shoreline with concrete and rocks and 6 months later a storm blew the armour away.

This reminds me of Buffalo Point First Nation, where Christiane and I  have a cottage. Our local chief tried to armour the shore to protect his golf course and was stopped by Fisheries Canada because those actions were harming fish stocks. As well, we learned at Buffalo Point that arming one part of a shoreline can harm another part. In other parts of the shoreline erosion seems to be getting much worse. Though the golf course seems to be protected, at least for now. Mother Nature always bats last.

In P.E.I. people have learned to recognize that the shorelines are changing whether we like it or not. As Marcel Gallant said on the CBC program,  “We gotta enjoy it while we can.”

On the CBC show the host of the show said, “experts say it’s time to rethink our love affair with living right on the water.”  It doesn’t take an expert to understand that.  Brian McCaskill, who was losing his beloved homeland said, “You have to accept Mother Nature and what she can do.”

But us humans should not be making things worse, which is what we are doing.

 

West Point Lighthouse, P.E.I.

2024 Trip to Eastern Canada, Lighthouses

 

 

After we made an unplanned visit to Prince Edward Island from New Brunswick, which of course is permitted for meanderers, we took a drive to West Point Lighthouse which is an unusual lighthouse with black and white stripes amidst gray skies. It is the tallest Lighthouse in P.E.I. at 67’8”, made of cedar shingles painted black and white. It stands where the waters from the waters from the Northumberland Strait meet the waters of Egmont Bay.

 

This was the first lighthouse built by the Federal government of Canada in P.E.I. after confederation. It was built in 1875 and put into service in the following year. The original stripes were red and white but apparently black and white stands out better as offering more contrast, and the color black does not fade as fast as red. Who knew?

 

 

In 2020 a big storm caused severe damage to the trees, dunes and the boardwalk swept away from the front of the Lighthouse. Life in a lighthouse is never without its challenges. A protective seawall was built in 2011.

 

It opened on July 1, 1984 as Canada’s only Inn in an active Coast Guard Lighthouse.  In 1987 extensive renovations were made and a large dining room and kitchen were added and 6 bedrooms were created in a new wing on the northwest side of the light tower.  Needless to say, I would have loved to stay there. I wish I had known about that. I have stayed at lighthouses a few times and each was a bit of an adventure. Someday I must related those stories.  In 2009 to 2020 further renovations moved the rooms to the Harbourside Centre. After that there were a total of thirteen rooms. It is now a four-star inn. Wow I must go back.

Creation Stories: The Story of Mesh

Evolution, Indigenous People before Contact, Indigenous Religion and Philosophy

 

First Nations have an abundance of creation stories. Many of them are ancient stories. They have been passed down for thousands of years in the form of oral stories. One of the most famous stories, is the story of Mesh.

Innu are a First Nation in eastern Canada. The Innu are the indigenous people found in much of what we now refer to as Labrador and Quebec. At one time, they were to as the Montagnais-Naskapi Indians. They are not the Inuit (or formerly  ‘Eskimo’) who live further north.

The Innu have a creation story of Mesh (pronounced and often written ‘Mee’ in Innu). That story has passed down orally through many generations.  According to that story, two which  prehistoric fish, one male and one female, came out of the water. Eventually they grew legs which of course were much more useful on land.  Legs are often quite useless in water. This made them look like lizards, and together they climbed a tree. When they came down from the tree their bodies were covered in hair and they could walk like humans today. Some people believe, not entirely without some justification that this story told by Eruoma Awashish/Terre Innu  in the CBC series shows that Indigenous people understood the concept of evolution. Evolution is the story of change caused by organisms adapting to changed circumstances. Like the two fish.

Mi’Kmaq:  Cooperation or Competition

2024 Trip to Eastern Canada, Colonialism, Indigenous People After Contact, Indigenous People before Contact, Indigenous Treaties

 

As I said earlier, much of eastern Canada was Mi’Kmaq territory when Europeans first made contact.  And as I have already mentioned, the Indigenous people of North America have a deep attachment to the land they occupied. The attachment was so deep it is not an exaggeration to say it was, and is still, a spiritual connection. This is a critical difference between Indigenous people and non-Indigenous people. A friend of mine said the attachment of Mennonites was the same. I have not noticed such a strong connection, but try to keep an open mind on the issue. I invite people to correct me.

 

According to Quenton Condo, a Mi’Kmaq  member on that CBC Gem series I already blogged about, the treaty of 1752 negotiated by the Mi’Kmaq and the British Crown was by the Mi’Kmaq intended to make sure that no one would interfere with the Mi’Kmaq way of life. The problem is, according to the Mi’Kmaq, that the non-indigenous people were not taught about the treaties in Canada and now react in anger and hate when they learn what it means. This is a failure of the Canadian educational system, he says.

“After all, how much did any of us learn about treaties in school? Frankly, in my case, even in Law School, I learned almost nothing about treaties. Now I know that treaties are very important. They have constitutional significance. And treaties are fundamental to learning about Canada.”

If we know nothing about treaties, we know nothing about Canada!

 My goal on this jaunt across Canada is to learn more about Canada. Therefore I have to learn more about treaties and will blog about them.

Although, that is their [Mi’Kmaq] interpretation, it has the ring of truth as far as I am concerned. Those treaties did not give them the right to hunt. They already had those rights which they inherited from their ancestors. That of course, follows from them being part of the land, which is a fundamental principle to most indigenous peoples in North America and elsewhere.

The Innu territory and Naskapi overlapped as well as Inuit and Cree. As one Innu woman said,

“At the time of our ancestors there were no borders. Our ancestors did not use measuring tapes to say, ‘This is yours,’ and ‘this is mine.’ The territory was shared amongst all the nations. And we shared it well.”

 

Indigenous people have always been willing to share.  Non-indigenous people were more aggressive. They started out willing to share, but then wanted to take over and impose their will. That is exactly what they did, and ever since Canada has had problems. The Innu woman also said that at one time there were plenty of caribou in their territory. Some said there were so many “it moved the mountain.” That would be a lot of caribou.

An unidentified woman on the CBC show said “Nations were intertwined in all aspect of our lives and in our approaches to sharing. This insured the survivals of our peoples.”

I don’t want to suggest that Indigenous People of the region were perfect. No one and no people are perfect. Not even Mennonites. Yet stories like this show the truth of those who say, people who live in places where survival is very difficult, like the Canadian north, have found that sharing works best for survival. This is what the traditional knowledge of the people of the region tells us. I can’t argue with this. This is a fundamental principle of survival.

As one Anishinabe man, Andrew “Stitch” Manitowabi, said about his people, “As an Anishinabe people we don’t go by boundaries. We use the language of speaking Anishinabe which extends into the United States in the Quebec area and northern Ontario.” This is a very different approach to determining territory.

The Anishinabe, like most Indigenous people used the language of sharing, not the language of boundaries. Non-Indigenous people did not always realize that, resulting, sometimes, in serious misunderstandings between the parties. In this country we still live difficultly with that misunderstanding. It has never gone aay.

Mi’Kmaq learned to cooperate.  Non-indigenous people must also learn.

 

 

Inch Aran Lighthouse, Dalhousie New Brunswick

2024 Trip to Eastern Canada

 

After we left Percé, we travelled south around the Bay of Chaleur and into New Brunswick. We spent the night in the town of Dalhousie. In the morning after breakfast in an unlikely place, a Canadian Legion on the recommendation of someone in our hotel, we found another lighthouse. Again, I could not resist.

 

The Inch Arran Point Front Range Lighthouse in Dalhousie is what is called “square-tapered” and stands 11 metres (36 feet) tall. It was first built in 1870, but replaced in 1972 about a few hundred  metres to the west of where the current version stood. It is found on a flat tidal plain overlooking the famous Baie des Chaleur which played an important role in the history of Canada after settlement by the French.  This land is the most northern part of New Brunswick just south of the Restigouche River.

One of the locals insisting on taking our photograph.

 

Like so many lighthouses, it was built by Canada immediately after Confederation as the government wanted to expand the lighthouse system to improve navigation on Canada’s coasts to facilitate commerce. It was used to guide vessels into Dalhousie harbour.

Members of the Arsenault family kept the light here for sixty-five years, between 1870 and 1935.

According to real lighthouse afficionados, it stands out for its birdcage-style lantern gallery which consists of thin curved metal spars that arch around the lantern. Apparently, this feature is unique among extant lighthouses in Canada and this is the most distinctive character defining elements of this lighthouse.  To me its most important aspect on this day was how it stood out against the marvelous blue sky and water. I particularly loved its reflection in the water.  On the trip so far, I thought it was in the best light of any of the lighthouses I had seen so far on this trip.

The simplicity of the beauty without unnecessary embellishments became the favoured design for Canadian lighthouses.

 

I was also very fond of the small maple tree in the foreground. I think maples are a symbol of the beauty of Canada as are its lighthouses which, by definition, provide light into a dark and dangerous world. That’s what lighthouses do!

 

While admiring the view, we met someone from Manitoba who grew up here. often return to admire it just as I had. We agreed that if you don’t like lighthouses you don’t like life in Canada. According to Heritage Canada,

“the Inch Arran Lighthouse continues to serve regional and local shipping needs and, in clear weather, can be seen from a distance of more than 25 kilometres… [and] has an extremely high landmark value for Dalhousie and is a recognized symbol of the community. Residents have incorporated the lighthouse into their municipal identity and many think highly of the lighthouse’s services to the area.”

 

Gulls can be a pain, but they are undeniably beautiful birds.

We spent an enjoyable hour here on our journey across the country.

 

Colonization by the French

Colonialism

 

According to Barbara Huck in her book on the fur trade routes of North America, the French crown was pursued by people who wanted to make profits in North America, but

“none of the royal suitors really believed that colonizing what was now being called New France was a reasonable prospect. But the profits to made in furs justified signing agreements that demanded the establishment of settlements. And over the next 150 years those two unsuitable partners—fur trade and settlement—would create a pattern of penetration of North America that can still be seen today, in the people who dominate the region that gave its name to Canada in French place names as far west as Oregon and in French spoken as far south as the Gulf of Mexico.”

 

The French also were very different from the English that settled to the south and later, in Canada after the 7 Years War of 1763. Huck explained their attitudes this way:

“In the main, the French were not interested in colonization. They recognized early that settlement and the fur business were diametrically opposed. Clear the land for agriculture and the animals disappear along with the forests.”

 

 

Huck also pointed out how the French also understood as the British did not,

“that North Americans knew how live and travel in their own lands and, were more rapidly than their British counterparts, they adopted the birchbark canoe, the moccasins and snowshoes, the toboggan (from the Mi’Kmaq word tab’agan) and the travelling rations of dried corn and dried buffalo meat or pemmican that North Americans had been manufacturing for millennia. They were also quick to learn new languages and marry into local tribes.”

 

Marrying into Indigenous families proved problematic. After all, the priests expected their French men to convert North American women into what they thought was a superior religion and culture but “the French found that a large proportion of their young men were instead adopting the ways of the people they called the Huron and Montagnais, or later, the Cree and Ojibwe.”

As a result, the French dominated the North American fur trade until 1763 when they ceded control to the English under the Treaty of Paris. In the meantime, the French penetrated the continent more deeply than the other European powers.

Of course, no one asked the indigenous people what they wanted.

 

Religious Snobs

2024 Trip to Eastern Canada, Indigenous People before Contact, Indigenous Religion and Philosophy

Jacque Cartier and his men were impressed with this rock. Who could blame them? They were not so impressed with the people. That was white supremacist bias.

The Europeans who arrived in North America were also snobbish about religion. As Barbara Huck said in her book, “Europeans had a remarkable intolerance for other religions and a deep conviction that their particular brand of Christianity was the only true faith.” They were also often reluctant to acknowledge the help they had received from the inhabitants. As Huck explained, “

 

“By 1545, the difficult climate and hatred of the Iroquois (prompted by the barbarous treatment of the very people who had more than once saved French lives, convinced the French to end for a time at least—their first foray into the “new world.””

Of course, as we all know they came back. When they came back to eastern Canada, they were a little smarter. They realized the wealth on this continent was not so much in precious minerals but other treasures. As Huck said,

“When they returned, at the beginning of the 17th century, they were driven by the same motives—a search for glory, souls, and gold—but the gold was now recognized to lie not in glittering metal but in soft lustrous fur. By 1600 the trade in fur, particularly beaver fur for felting, by seasonal fishermen was so lucrative that many visited the coastal shores to fish for fur rather than cod and a succession of noble were petitioning the French crown for the right to participate—or better yet, monopolize—the trade in North America.”

 

But I think even Huck missed the real treasure. The real treasure was to be found in the remarkable people of North America, their astounding knowledge and understanding of the natural world around them, and the deep spiritual truths that knowledge triggered. That to my mind, was the real unappreciated treasure of North America. It is still under appreciated to this day.

Snobbery is hard to overcome. Even when it is irrational.

 

Sharing is Caring

2024 Trip to Eastern Canada, Indigenous People before Contact

Great Blue Heron in Mi’kmaq territory

 

The Mi’kmaq were the original settlers of what we now call the Maritime Provinces of Nova Scotia, New Brunswick, Prince Edward Island and Newfoundland. They were not exclusive occupiers everywhere but they occupied a large of it. They had their own form of government and each community had their own leader known as Saqamaw (pronounced sah-ha-mahw) which is the Mi’kmaw word for “respected older person” or Elder.  Of course, not all older persons are respected.

 

The Mi’kmaq had their own laws and a comprehensive knowledge of the plants growing around them in their territory. Many of those plants were used to create medicines.  According to Theresa Meuse in her book, L’nu’k the People: Mi’kmaw History, Culture and Heritage, “They lived in communities that revolved around the idea of sharing with one another.” Sharing was fundamental to whom they were. Sharing came naturally to them.

 

They called themselves L’nu’k their word for ‘the people’. I am always amazed at how often a First Nation around North America name themselves “the people”. Meuse said, “When Europeans started coming to North America the Mi’kmaq welcomed them with the greeting, nikmaq, which means “my kin-friends.”  They immediately saw strange people as kin. I find that amazing. Amazing and wonderful.  But these feelings were not always reciprocated.

John Cabot and his crew sailed west from the English port of Bristol to Newfoundland in 1497. He and his men went fishing not far from what the French later called Gaspésie, where we were traveling,  but even closer to the south coast of Newfoundland. Cabot reported codfish so thick in the Grand Banks that the fish could be caught by lowering baskets from the side of the ship. Soon European fishers from England, Spain, and Portugal were flocking to the region for the bounty of fish. The French came soon as well. At first the fishers salted the fish on board their vessels, but in time they set up shore stations to make “dry fish.”  These were lightly salted and sundried. Cod was easy to keep and store and as I know personally, delicious to eat.  As Barbara Huck said in her wonderful book, Exploring the Fur Trade Routes of North America, the fish “soon became Canada’s first major export to the world.”

 

It is likely that trade with locals began soon after that. Probably, the local Beothuk and Mi’kmaq were interested in exchanging things for the European knives. Europeans were good at producing technology. However, Europeans like Jacque Cartier, who came from France were slow to appreciate the smarts of the local people. In 1534 Cartier wrote that the Iroquois he met along the shore of the Gaspé Peninsula “had not anything above the value of five sous, their canoes, and fishing nets excepted.”

 

Yet the Europeans kept coming. Perhaps they wanted to know what was beyond the mouth of the very large river (the St. Lawrence). Perhaps they hoped it would lead to the Pacific Ocean, where they might sail to China, a land of untold riches they had heard about. They probably hoped to find similar wealth in Canada.