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Unit 3 - Indigenous Peoples and the Land

Traditional Land Use

We have already learned that following a pattern called a seasonal round, the Indigenous Peoples of Alberta would settle into semi-permanent villages during the winter and would meet in large groups in the summer. These village locations and meeting places, and other areas, are important traditional sites to the First Nations peoples.

Many of these sites have been lost to settlement, agriculture, and development. The exact locations of these sites may not even be known by First Nations peoples themselves. The land may not have been visited for many generations because of the impact of historical laws restricting First Nations peoples to reserves and prohibiting ceremonial gatherings. Additionally, residential schools led to the loss of traditional teachings regarding the land.
Seasonal Round of the Northern Shoshone - Bannock Adapted from image appearing in North American Indian Jewelry and Adornment
© Lois Sherr Dubin. and Harry N. Abrams, Inc.

Thus, sites may have not been visited for some generations and families are only aware of them through oral history. The Alberta Government, through the Aboriginal Heritage Program, consults with Elders around the province to identify important sites. Once identified, these sites are GPS marked and protected through the Aboriginal Heritage Program which is part of the Historical Resources Act. Some common types of sites include:

  • historic cabins and cabin remains
  • cultural or historical community campsites
  • historic settlements and homesteads
  • unregistered grave sites, burial sites, and cemeteries
  • ceremonial sites and spiritual sites
  • ceremonial plant or mineral gathering sites
  • historic trail features
  • historic sites
  • sweat, thirst, and fasting lodges
  • oral history sites
There are thousands of Indigenous traditional uses sites throughout the province. For example, the Rossdale Burial Site is found within the City of Edmonton. Like the traditional harvesting sites, the locations of many are intentionally not shared with the larger public. Others, like Head-Smashed-In Buffalo Jump and Writing-on-Stone Provincial Park are well known and have become popular educational tourist sites.


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Although the main source of food of First Nations in Alberta was meat from bison, deer, or other game, their diet also included many plants, herbs, berries, nuts, and other tree material. Vegetation played an important role in Indigenous cultures for its nutrients and medicinal purposes. Although the Plains Peoples of Alberta did not grow plants, they purposefully cultivated them by spreading the seeds or reseeding them, sometimes in specific places. For example, the Plains Cree re-seeded Prairie Turnip, also known as Indian Breadroot, for harvesting. The root was eaten raw, cooked, and/or sun-dried.


First Nations’ knowledge of the land and forests, and edible and medicinal plants, is something they shared with settlers as they helped the newcomers survive and become established farmers and ranchers. They also shared their knowledge of rainfall and frost patterns, the availability of water, where to find good summer pasturage and winter forage areas for horses. In fact, many reserves, and First Nations families, were on their way to become successful farmers until legislation was put in place to reduce the size of land developed and amount of harvest sold by First Nations. These laws were put into place because settlers voiced concerns about competition from First Nations reserves and individual farmers.



There is growing concern among First Nations and concerned citizens that Indigenous plant and land knowledge is being lost as the traditional teachings are not necessarily being passed down. In addition, native plants may be choked-out by invasive plants introduced by colonists and trade. This leads to further loss of knowledge and culture. There are projects underway to preserve plant and land wisdom, as well as the plants themselves. These projects also encourage all Canadians to learn about the uses of plants native to Canada; to sustainably gather; and to follow foraging rules.


Medicine Walk, Mahikan Trails, Sundre Alberta

 


Many First Nations used tobacco, sage, sweetgrass, or red willow for ceremonial, healing, and purification purposes. Spiritual ceremonies and rituals often not only include the use of plants but a protocol in the collection and preparation of them. Many of these plants are considered sacred and some of the places where these plants were harvested have special meaning to the Indigenous Peoples. When collecting sacred plants, respect had to be shown to Mother Earth for providing them and a protocol based on respect for the earth, the teachings of the Elders and ancestors had to be followed. For this reason, many sacred sites throughout Alberta and Canada, are not open to the public out of respect for the First Nations peoples and the traditional protocol and teachings that go with harvesting from these areas. This is one of the reasons First Nations peoples are consulted with prior to industry entering an area.


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Another area of traditional knowledge is the use of planned burns to manage forests and reduce forest fires. Many Canadian Indigenous Peoples historically used fire to:

  • manage the buildup of combustible materials
  • manage regeneration and create grazing land for prey species and horses
  • manage pests
  • open and maintain trails and paths
  • stimulate productivity and growth of berry patches and medicinal plants
  • produce materials for basketry
  • create fuel breaks around camps and villages

When setting fires, the timing and location was based on traditional knowledge of the landscape, and air currents were used to ensure the fires burned only where they were supposed to. As First Nations peoples saw themselves as stewards of the land, they were very conscious about the use of fire as a tool.

For example, at Head-Smashed-in Buffalo Jump, fires were intentionally set several months before the buffalo were to be herded. The grasses of the gathering basin would be burned to produce lush grass to attract the grazing herds.

With an increase in forest fires throughout Canada, and the fact that many First Nations communities are remote and hard to reach, Forest Fires Management and Knowledge is more important than ever. Projects are underway to learn fire management techniques from Indigenous Elders; encourage Indigenous Fire Stewardship (IFS) among First Nations peoples; and help First Nations communities develop fire prevention and evacuation plans.



British Columbia’s Yunesit’in and Xeni Gwet’in First Nations share and knowledge of traditional fire management, and learn from Australian Victor Steffensen to share his knowledge.