Traditional Knowledge Relating to Sturgeon
The sections below are based on information and quotes taken from Traditional Knowledge reports written by Tataskweyak Cree Nation (TCN) and War Lake First Nation (WLFN) collectively as Cree Nation Partners (CNP), Fox Lake Cree Nation (FLCN) and York Factory First Nation (YFFN). Traditional Knowledge is also known as “Aboriginal Traditional Knowledge”, “Indigenous Knowledge”, “Traditional Ecological Knowledge”, and “Indigenous Ways of Knowing”. In the Cree language, spoken by the KSNC member communities, Traditional Knowledge is known as Inninew Kiyas Kiskenihtahmowin by members from YFFN and Inninew Kiskay tha mo win by members from TCN.
The Cree maintain respectful relationships with all aspects of their environment, including all species on the lands and waters, and with each other. The sturgeon has a unique place in the lives of Cree People for spiritual and practical reasons. The Cree feel an inherent responsibility to care for the sturgeon, which they consider a special gift from the Creator.
Cree communities that participate on the KSNC collectively use the word Namao to refer to Lake Sturgeon (different spellings are used in different communities; YFFN uses Numao to refer to a single sturgeon, and Numaowak to refer to two or more; FLCN uses Nameo). Traditional knowledge is shared and maintained within each First Nation, but also between members of various First Nation communities. Traditional knowledge and land-use are based on common ancestry and history, family ties, and intermarriages between community members of Tataskweyak Cree Nation, War Lake First Nation, Fox Lake Cree Nation, York Factory First Nation and Shamattawa First Nation.
We were sustained as a people in our homeland ecosystem for countless generations because we maintained sustainable relationships with Mother Earth. We did not simply use the bounty of Mother Earth, Mother Earth provided for us, and in return, we practiced stewardship and showed respect.
~ CNP, 2012
The Cree perspective is that “respectful treatment of animals is necessary for successful fishing and hunting, to ensure appropriate relationships are maintained. Respect for nameo can be shown in a variety of ways including the manner in which fish are gutted and prepared. One local teaching advises that nameo should be gutted away from any water sources because nameo blood is bothersome and frightening to other living nameo. The Cree word paswaykummissin refers to the behaviour of nameo moving away from the blood of other nameo” (FLCN 2015, p. 21).
Traditional knowledge means that which is passed down from generation to generation, but also learned when growing up about how to survive and take care of the land.~ Eric Saunders, in Kipekiswaywinan, 2012
Where Were Sturgeon?
Cree have a long, rich history on the lower Nelson River, including downstream from the Kettle Rapids (Askiko Powistik), Long Spruce Rapids (Kischi Machidou Powistik) (now the Long Spruce forebay), Limestone Rapids, Jackfish Island and the Weir River (Kisemiciskan Sipi). After spring break up, namao congregated at many places along the Nelson River (Kischi Sipi) and its tributaries to spawn. This was one of the most important times of year for local people since it brought together large groups after the winter. Namao fishing during and after the spring run was a critical aspect of the people’s livelihoods, vital to their health, wellbeing, and identity.
The Spence family used to move to Wanekapik from York Factory to be close to their trapline. That was all the Spence brothers, except two, and their sons. They built their own houses […] Every winter they’d go there and live there. They’d leave their family there and go trapping […] We lived there a few summers at one time and they used to fish quite a bit and they went up the Nelson River more to go get sturgeon and bring it home. And they shared everything, especially in the summertime because those days we didn’t have freezers. So what they got they shared with everybody so it didn’t spoil. Nothing went to waste.~ Barbara Gordon, interview on November 20, 2005; YFFN 2013
Spawning Sturgeon ~ Little Kettle Rapids
Prior to hydroelectric development, at least one hundred namao would congregate to spawn in the Little Kettle Rapids (Askiko Powistikos) directly below the railway bridge (Askiko Sipi Ashokun). In 2012, Elders (kitayatisuk) Jessie Anderson, Robert Beardy, and Noah Massan described the rapid body movements of spawning nameo, and their tails, which could be seen protruding from the water. Noah Massan recalled that his father William Massan, who was an employee of the Canadian National Railway (CN), drove his gas-car across the bridge specifically to watch this event with a birds-eye view, which was possible then because the water was so clear and transparent. Jessie Anderson recalled returning home from residential school at 7 or 8 years old, and seeing the spring spawn for the first time, also from the railway bridge ~ Fox Lake Cree Nation 2015, p. 33
How Were Namao Traditionally Harvested?
Today, namao are harvested using store-bought gill nets made of mono-filament line and set in deep water. Historically, nets were also used, but they were handmade out of common string. Nets were woven using a sahpohnehkehnahtik (needle for net-making) and a pimmidtenagunatik (square piece used to maintain a consistent eyelet size). Both were made of wood by the husband and/or father of the net-maker (FLCN 2008, p. 15). The most typical mesh sizes (stretched) of nets were between 8 and 9 inches, which was large enough to yield a significantly sized namao, Catherine Beardy (2007) remembers,
Women did most of the fishing – even in wintertime. Children helped out too once they reached a certain age…It took one week to make a net, to have it ready when it was needed.~ Catherine Beardy, 2007; in FLCN 2008 (p.16)
Hook lines (boonnakissan) were also used to harvest namao, primarily in the winter. They consisted of rope to which a series of hooks, spaced about 6 feet apart, were fastened. To construct the hooks, nails and other pieces of metal were heated over a fire and pounded into the desired shape and size. The hooks had to be made from strong metal to prevent bending or breaking when significant force was applied. “Jack Massan (2008) describes hook lines as an effective way of securing large fish and remembers the former Chief of Fox Lake, Simeon Beardy, catching a 6-7 foot namao in this way. Boonnakissan were baited with pieces of suckers, small whitefish or bannock dough and left overnight for harvest in the morning (FLCN 2008, p. 16).
Weirs (miciskanak) were constructed with large stones and wooden poles, and used to create V-shaped passages through which the fish were forced to swim.
We used weirs mainly in the late fall until the thin ice began to thicken. It took over two days to build a weir and well over a hundred poles were needed for an average weir. Wire mesh is much easier to use! But the weirs worked very well and many fish were caught this way. Often by morning the box would be full of fish.~ Isaiah Saunders (Fast & Saunders, 1996, p. 25; in YFFN 2013)
An example of a fishing weir (source: wikipedia)
Fox Lake members describe needing to shoot or knock unconscious namao before removing them from the water, for safety reasons (FLCN 2008, p. 16). On many occasions, Catherine Beardy (2007) observed her grandfather shooting namao with his “22” to prevent his canoe from tipping. Zach Mayham (2007) recounted the following story to illustrate the danger associated with harvesting large namao.
Dangers of Big Fish and Little Boats
“I’ve seen 80-pounders. We had to be very careful when we lifted our nets so that the sturgeon wouldn’t upset our canoes as we pulled them on-board. They were huge and thrashed about. There was a tragedy that occurred near Split Lake. One man drowned because the sturgeon upset his boat. He fell overboard and his button was caught on the net. He couldn’t set himself free…This happened at Gull Lake.” ~ Zach Mayhem 2007, in FLCN 2008 p. 16
How Were Namao Used?
Sturgeon is culturally important to our people. It has been harvested as an important food source, for medicinal purposes, as well as use for both creative expression and resource for tools and creating other products such as glues, sealants, decorative clothing, and containers. Prior to hydro development in the area sturgeon had many spawning sites and were plentiful and large. …There were many accounts by our people of catching sturgeon in excess of 80 pounds; however it is now extremely rare to find older sturgeon or ones that weigh more than 50 kilograms (110 pounds). ~ FCLN 2012, p. 52
Food
- Namao are often smoked to reduce its high fat content and preserve them for eating during the winter (FLCN 2015, p. 19).
- Fat that is rendered from the flesh by boiling and skimmed from the surface after it cools is similar in consistency to butter and can be eaten or used in baking. Noah Massan (FLCN, 2012, p. 19) recalled his grandmother using rendered namao fat to prepare bannock, pemmican, or any other food that required lard. A welcome treat was pemmican made from rendered fat, dried namao, and cranberries.
- Namao were typically eaten immediately, or shortly after being caught (FLCN 2015, p. 19). One practice that continues today to avoid waste involves the live capture of namao, which can be tethered to ensure that people have a fresh supply of meat (FLCN 2015, p. 21).
- Namao eggs are a delicacy that is often added to cooking and baking. A common preparation method is to dry and then pan-fry roe, which is then added to bannock (wahwhunahnehkuhnow) (FLCN 2015, p. 19).
- Boiled namao heads are another treat enjoyed by elders (kitayatisuk) who noted that to butcher the head requires a great deal of skill and precision
- (FLCN 2015, p. 19).
- Namao are boiled to make soup. If the people were fishing near the Hudson’s Bay coast, it was desirable to use water from the lower part of the river (estuary) as a soup base because it contained a mixture of fresh and salt water (FLCN 2008, p. 17).
Other Uses
- Non-edible fish parts were processed into personal and household items, leather, medicines and other things.
- Namao eggs were also used as a softening agent in the hide tanning process
- Namao oil, obtained by boiling the intestines, had a variety of purposes including as an additive to pemmican, a liniment for joints and a cure for sore throats (Samson Dick 2007, in FLCN 2008). Jack Massan explained that rendered namao oil was mixed with plants such as kakekapakwa, which has medicinal qualities and grows along shorelines (pers. comm., 27 August 2012). This ointment was an effective treatment for burns, cuts, and rashes.” (FLCN 2015)
- Similar to isinglass, the elders extracted the balloon-like substance from the cavity of the notochord for use as an adhesive (weesabee). Robert Beardy described it “like crazy glue” and explained that it was used as a binding agent for fixing canoes. (FLCN 2008)
Sturgeon was highly prized as a food and was shared with the elderly and members of the community who were considered to be less well off. Unlike other fish species, it was not fed to sled dogs due to its value.~ Fox Lake Cree Nation 2008
Why is Taking Care of Namao Important?
I fish for sturgeon to keep up my tradition. What I was brought up to do, I do it, and I show my boys. I take them out and teach them how to kill an animal and look after it the proper way, which way to do it…Last spring in June I took my son [12 years old] out sturgeon fishing. Showed him how to set the sturgeon net, what size rocks you got to use, and how much line. Well, I’m just starting to take him out. As he gets older I’ll take him out even more.~ Bobby Bland, York Factory First Nation 2013
I was taught by my dad (the late-Josiah Beardy) that you eat what you kill and never sell it. You also don’t fool around with anything such as fish. Someone is always watching over you. If you harvest properly and if you respect everything, then someone will bring things like sturgeon to you. This is called bastamowin (means whatever bad you say about something can come back to you).~ Isaac Beardy, York Factory First Nation 2013
Fox Lake worldview reinforces that namao is not separate and independent from other species including humans, rather, it is an integral part of the environment (aski). … Human and animal health and well-being are invariably linked and are dependent on healthy and intact land and waterscapes. One important prerequisite for a healthy namao population is good water quality.~ Fox Lake Cree Nation 2015