The Mishkodeh (Meadow)

and Story Telling

Elaine Bird

Megwiich to Gidigaa Migizi, Anne Taylor, Julie Kapyrka, Dorothy Taylor, Freddy Taylor, Alice Williams, D.J. Fife, Shelley Knott Fife and all who have shared their stories with us, TRC Bobcaygeon.

When Doug Williams told us about the mishkodeh it was an ‘aha’ moment. Here is a little of what he told us.

Before ‘contact’ with Westerners the Indigenous people of North America had for thousands of years ‘cultivated’ the landscape. In the Kawarthas this meant creating mishkodeh or ‘meadows’.

 

Mishkodeh were clearings created by selective burning of the underbrush to create unique ecosystems. Often these places were beside rivers and fostered plants, insects and animals that would not be found in the bush. Large trees would thrive in this environment. These places were developed and nurtured by the Mississauga Anishinaabe people for generations. … What we now recognize as the old Boyd property in the heart of Bobcaygeon is likely an ancient mishkodeh site.

When I moved to Bobcaygeon 30 years ago I was drawn to the Boyd property. It was my doorway into the community. I got involved in a project called “Village Housing” which came close to creating public space and housing for seniors and low income people. That was not to be as the “Downton Abbey” of Bobcaygeon burned to the ground.

Twenty eight years later the land has gone back to meadow. We have circled back to a place in time where we can come into a more balanced relationship with the environment and First Nation neighbours. What would be healing?

Would a venue close to or on the property promoting dialogue on issues such as Manoomin be possible? Signs and phone apps narrating the history and honouring First Nations is already happening in a partnership between TRC Bobcaygeon and Environmental Action Bobcaygeon. Kawartha Land Trust were successful in establishing a Land Trust for Big (Boyd/Chiminis) island – would it possible to do the same with the Mishkodeh?

In the quilt square you see the gray stone wall with the arch. The Bobcaygeon settler community calls this land “the Boyd property”. The colonial culture is decaying. The walls have come down. It is once again open space … waiting for a more “Just” relationship between Settlers  and First Nations.

The bead shapes beside the arch represent sacred medicines;  sage on the left and tobacco on the right. Tobacco is used in Anishinabek ceremony as a symbol of respect and gratitude. When an individual has a prayer request –  tobacco is offered Sage is used for cleansing and healing.

The buttons represent the story Doug Williams told about his grandmother selling baskets to Cottagers on Sturgeon Lake. She was given very little money for her creative work for which she was renowned. Adding insult to injury they gave her used clothing from which they had removed the buttons.

Doug’s response, as a young boy, was to call them Mr. and Mrs. Buttons. What I heard in the telling of this story was how, what must have been an angry/painful memory for him was dealt with by using humour. This personal story speaks volumes. Indigenous women, even highly respected elders, more often than not, have been devalued by the dominant white culture. What does that unrelenting message do to an indigenous woman’s sense of self worth?

When Ann Taylor, from Curve Lake, led the Strawberry Teachings at the sunrise ceremony at solstice, she told us the story of two brothers. They fell in love with same girl. One brother tragically died. Eventually strawberries grew where the body was secretly buried.  The lesson, it seems to me , is when you bury the truth; have amnesia/denial, all relationships suffer. A traditional part of this ceremony is sharing strawberries.

I am very grateful for our TRC group being included in these gatherings. We are learning to listen.The bear appeared in my dreams just as the pandemic started. In the Anishnabek tradition the bear is a powerful healing spirit.

Megwiich Makwa!

Credits:

*Minaajiim: Good Stories from Curve Lake First Nations as told by Doug Williams to Julie Kapyrka – printed in The Promoter.

*The bear drawing was based on Angela C. Werneke’s illustration for the Medicine Cards – Jamie Sams & David Carson