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M IN D ’S EYE
This page left intentionally blank
M I N D ’S EYE

Stories from
Whapmagoostui

Storytellers
Sam Atchynia, Nellie Atchynia,
Frankie Dick, Matthew George,
Rupert George, John Kawapit,
Suzanne Kawapit, William
Kawapit, Noah Mamianskum,
Ann Masty, Sam Masty, Samson
Masty, Hannah Natachequan,
Andrew Natachequan, Philip
Natachequan, Joseph Rupert,
Maggie Sandy, Peter Sandy,
Ronnie Sheshamush

Compiled and Edited by:

susan marshall
& emily masty
Published by
Aanischaaukamikw Cree Cultural Institute
205 Opemiska Meskino
C.P. 1168
Oujé-Bougoumou, QC
G0W 3C0

Copyright © 2013

Cree Regional Authority and Whapmagoostui First Nation

Library and Archives Canada Cataloguing in Publication

Mind’s eye : stories from Whapmagoostui / compiled and edited by
Susan Marshall & Emily Masty.

Storytellers: Sam Atchynia, Nellie Atchynia, Frankie Dick, Matthew

George, Rupert George, John Kawapit, Suzanne Kawapit, William
Kawapit, Noah Mamianskum, Ann Masty, Sam Masty, Samson
Masty, Hannah Natachequan, Andrew Natachequan, Philip
Natachequan, Joseph Rupert, Maggie Sandy, Peter Sandy,
Ronnie Sheshamush
Includes bibliographical references.
ISBN 978-2-9813863-1-1 (pbk.)

1. Cree Indians—History. 2. Cree Indians—Québec (Province)—

Whapmagoostui. 3. Whapmagoostui (Québec)—History. I. Marshall,
Susan, 1951-, editor of compilation, writer of added text II. Masty,
Emily, editor of compilation, translator III. Aanischaaukamikw Cree
Cultural Institute, issuing body

E99.C88A73 2013 971.4’11100497323 C2013-903274-6

All rights reserved

First edition, first printing 2013
Printed in Canada by Lebonfon Printing, Val-d’Or, Québec
Copyediting by Joanne Muzak
Book Design by Marvin Harder
Cover illustration from the painting Manitounik Island
by Natasia Mukash

Story collection, research, translation, writing and editing were

carried out under the auspices of the Cree Regional Authority and
the Whapmagoostui First Nation. The Cree Regional Authority
acknowledges the financial support of the Ministère de la Culture
et des Communications, the Cree Regional Authority Board of
Compensation and the Whapmagoostui First Nation.
C ON T E N T S

Foreword—Homage to a Hunter ix
A Note about Names xiii
Acknowledgements xvii
Maps xix

Introduction—The Îyiyiu 1

POWER AND SURVIVAL 11

ONE Lady Spirit of the Caribou 21

POWER AND PROTECTION 69

TWO Whitemen, Bogeymen and War Bosses 77
THREE A Fragile Peace 127
FOUR The Life and Times of Kâ Mitâwit and Kâwîpâschikâtâshit 169

SWEPT AWAY 217

FIVE Mistwâhtin 223
SIX From Hunters to Fishers 271
SEVEN In Memoriam 327
EIGHT The Kindness of Others 381

Epilogue—Taking Charge 427

Glossary 451
References 457
This page left intentionally blank
I imagine that when the Bible was first introduced to the Îyiyiu, some of
the stories must have seemed quite astounding. But just like the people
in the Bible, some of the characters in our stories did astounding things.
Moses is said to have parted the Red Sea. He was empowered by God.
The same idea is at play when powerful Îyiyiu had spirit helpers through
whom they worked their powers.
emily masty
This page left intentionally blank
FOR E WOR D — HOM AG E TO A H U N T E R

My father [John Kawapit, 1903–1990] married my mother when he

was around nineteen or twenty years old. He passed away at the age
of eighty-seven, which means they were married for at least sixty-seven
years. He was a great man. He was extremely knowledgeable, skilful and
very, very wise. He was also gentle, kind and considerate.
He worked hard in the bush to make a living for us. Often he was
gone for days, sleeping outside at night, never going inside. It could be
minus thirty outside and he would still sleep outside beside an open fire.
Sometimes, without warning, he’d be gone for a few days. This scared
my mother. She didn’t know what to think. She didn’t know if he was
safe or if he was hurt. She didn’t know if he would return again. Then she
would be angry with him for letting her worry so much.
But while he was out hunting there were times when he hadn’t planned
to stay away. Then something would happen: maybe he would see cari-
bou tracks and decide to follow them. Before long he would realize he
had to stay overnight somewhere to continue following the tracks the
next morning. Or there were times when he got some caribou late, late in
the evening. So the meat would taste fresh, he had to butcher them before
leaving them. No matter how late it was, after he finished cutting up the
caribou, he would start walking home, even if he knew it would take all
night to get there. He was so determined to get things done.
He used to tell me the only way to survive in this world is through
determination, hard work and a positive attitude. He would say that
whenever you’re feeling down—when you have no strength to go on—to
always look ahead and remember that your Father in heaven is watching
over you, that He knows what you need even before you ask.
Another thing he taught me, he used to say, “Take your time when
you’re doing something with your hands. It is more important to do your
work properly than to do it too quickly.”

ix
 We were always moving around, going here and there in our area.
When we were setting up camp, he would tell us over and over again,
“Remember to take only what you need. Don’t cut down the trees if you
don’t really need to use the wood.” Then, when it was time to go, my
father was the last to leave. He had to put away all the [tent] poles and
make the campsite really neat. Then he would take a last look around.
If he spotted any garbage lying around, he had to pick it up and burn it.
Then he could leave for his journey. He did this to make Mother Nature
happy, to show respect to her.
He had a lot of respect for nature and for every living thing in it. He
would remind us that every animal, bird and fish that was given to us
to live on was a blessing from the Great Spirit and that we had to make
sure that every bit if it was cleaned, used properly and well respected. He
always made sure that the bones and all the other parts of the animal that
we didn’t use were burned or buried underground. If he found a dead
animal or a bird, he would put it underground, bury it. If that wasn’t
possible, he would put it in the fire. This way, he said, the spirit of the
animal is set free.
He taught us which animals were the most sacred, like the caribou
and black bear and very large trout. But, according to him, all creatures
great and small are sacred because they are all created by the Creator. He
believed that all that was created was blessed equally.
Sometimes he talked about medicines, about how we can get them
from animals, birds, plants or trees and earth. He believed in these medi-
cines but more deeply than that, he believed in the healing power of
prayer. He saw the results of his prayers on others. For when he heard
that someone was sick, even if he was far away, he would keep praying
for the person and the person’s health would be restored.
He also had a lot of respect for the rocks. He said there is a healing
spirit in rocks. Rocks were used to mash caribou bones to make broth.
For generations, broth was considered a very powerful medicine for our
people.
Throughout his life he said a prayer with us every morning before we
started our work, and just before we went to bed. Before starting the day
he always reminded us to take the time to pray to the Creator and ask

x Foreword—Homage to a Hunter
for spiritual guidance for the day so that we could do our jobs properly.
And, it pleased our Father in heaven.
One night before my dad passed away, this man came to see him.
My dad was having a hard time speaking because of his pneumonia, but
he managed to say this to him. My father said, “You must continue to
fight against the hydro project. You cannot let the whiteman destroy our
beautiful land.” In case you’re wondering why he made this request on
his deathbed…Well, the land was his life. This was where he raised his
family and his grandchildren and where he got the food to help others as
well. He did not hate the whiteman, but he did hate the destruction they
brought to our people, to our way of life, to our land.
I want you to know that the teachings I have shared with you are
very important to me, and I hope my children will get to read about
them someday. My father finished his work here on earth, but I believe
his teachings will be passed on, and he will continue to help his people in
the future. There are so many things he taught me. The ones I mentioned
here are only a few that I think of everyday. I’m so grateful for them.
agnes kawapit

Foreword—Homage to a Hunter xi
This page left intentionally blank
A N OT E A B OU T N A M E S

Names of Places

Cree communities are now known officially by their Cree names. Until re-
cently, they were also referred to by the name of the trading post locat-
ed there. In this book, the communities are referred to by the trading post
names because all the stories took place while the trading posts were in oper-
ation. This decision was made also because the trading post names appear
in government records, missionary reports and the Hudson’s Bay Company
journals. We have, however, made some exceptions: names used by the
storytellers have not been changed, which means that Whapmagoostui is
sometimes referred to as Whapmagoostui, the Cree name, and sometimes
as Great Whale River, the trading post name. Similarly, when Fort George
is mentioned in the stories, the storytellers invariably refer to it as Chisasibi,
its Cree name. This has been kept intact as well.
Also, Whapmagoostui is a mixed community of Cree, Inuit and non-
Natives. The Inuit refer to the village as Kuujjuarapik. The French name
is Poste-de-la-Baleine. For the reasons cited, we use the Cree and English
place names, Whapmagoostui and Great Whale River.

Hudson’s Bay Company Trading Posts and Communities

The following are the names of the communities and the Hudson’s Bay
Company trading posts that are mentioned in this book. The dates refer
to the periods of time these posts were in operation up until 1960, when
our stories end.

xiii
 Community Hudson’s Bay Company Post and Dates

EASTMAIN Eastmain: 1717–1837, 1870–1960+

KUUJJUAQ Fort Chimo: 1830–1843, 1864–1960+

CHISASIBI Fort George/Big River: 1803–1813, 1816–1824,

1837–1960+

n/a Fort Mackenzie: 1916–1948

WHAPMAGOOSTUI Great Whale River: 1813–1816, 1856–1870,

1880–1960+

n/a Little Whale River/Whale River: 1752–1759,

1851–1890

MISTISSINI Mistassini: 1814–1960+

n/a Neoskweskau: 1793–1822, 1913–1940

n/a Nichikun: 1816–1822, 1837–1913, 1937–1943

n/a Richmond Gulf/Richmond Fort: 1750–1756,

1921–1956

WASKAGANISH Rupert House/Charles Fort: 1670–1686,

1776–1960+

Names of Groups

In several stories the Whapmagoostui storytellers talked about visiting

groups of people they referred to as Wâpinûtâwiyiyiu, meaning “people
to the east,” and Aushâwâwiyiyiu, “barren grounds people,” people with
whom the storytellers are closely related through marriage, language,
culture and customs.
The storytellers also referred to the Wâpinûtâwiyiyiu and
Aushâwâwiyiyiu as Îyiyiu, meaning “the people,” the word that Cree
from the coastal communities use to describe themselves. Cree from the
inland communities refer to themselves as Înû.

xiv A Note About Names

 Historically, the Wâpinûtâwiyiyiu were known to non-Native speak-
ers as Montagnais, but now are referred to as Innu. The Whapmagoostui
storytellers consistently referred to them by their Cree name,
Wâpinûtâwiyiyiu. The Aushâwâwiyiyiu were known to non-Native
speakers as Naskapi. Now Naskapi who live in Labrador are also called
Innu, while those living in Québec continue to be referred to as Naskapi.
In keeping with the translated versions of the stories included in this
book, the Aushâwâwiyiyiu are primarily referred to as Naskapi.

A Note About Names xv

This page left intentionally blank
AC K N OW L E D G E M E N T S

This book has been long in the making. It was written once, then com-
pletely reworked after an additional twenty-six audio tapes of stories be-
came available. Needless to say, many people have helped along the way.
The two people who initially presented the idea of the book deserve the
first word of appreciation, as much for their patience as for their help;
Emily Masty, who collected and translated the stories, and Elizabeth
Dick, who, as cultural coordinator in Whapmagoostui, first approached
me about writing the book.
Because of its scope and the spiritual nature of its subject matter, this
collection of stories is unique in the region. We must thank the many
elders who told their stories, thank them for opening an window onto
subject matter that is often private and, now, not well understood: Sam
Atchynia, Frankie Dick, Matthew George, Rupert George, John Kawapit,
Suzanne Kawapit, Noah Mamianskum, Ann Masty, Sam Masty, Samson
Masty, Hannah Natachequan, Philip Natachequan, Maggie Sandy, Peter
Sandy and Ronnie Sheshamush. All have now passed away. We have
also included stories told by some of the people who participated in
the Whapmagoostui Place Names Project, which took place in 1993.
They are Nellie Atchynia, William Kawapit, Andrew Natachequan and
Joseph Rupert. With gratitude we acknowledge the contribution of all
the storytellers. Thank you also to Lucy Turner for her 1974 interviews
and research with the Whapmagoostui storytellers and to Emily Masty
for her commitment to continuing the work. Also in Whapmagoostui,
Robbie Kawapit, Sinclair Gilpin and Diana Natachequan were of great
assistance in identifying the elders in the photographs and tracking down
the dates of birth and death of the storytellers.
The contextual information in this book owes much to the ground-
breaking work of three anthropologists, Toby Morantz, Harvey Feit and
Richard Preston, who have contributed greatly to our understanding of

xvii
the region. Indeed, much of the historical information in this book is
informed by Morantz’s work, while information about the Cree belief
system draws heavily upon the work of Feit and Preston. By making avail-
able the journals kept by the postmasters of the Hudson’s Bay Company
trading posts, the Hudson’s Bay Company Archives was another invalu-
able source of information. Thank you.
Appreciation is also due several employees of the Cree Regional
Authority’s Language and Culture Department, beginning with the dir-
ector, Willie Iserhoff. Francis Marcoux and Dario Izaguirre provided
invaluable support and services at many steps along the way. David
Denton, the project’s midwife, guided it through its various stages, cre-
ated the map and verified the spelling of Cree words and place names. He
also contributed innumerable comments and suggestions about the text.
The monumental task, considering its length, of reviewing the manu-
script was assumed by Sarah Pashagumskum and Kevin Brousseau of the
Aanischaaukamikw Cree Cultural Institute and Toby Morantz. Focusing
on their areas of expertise, all provided constructive criticism, for which
I am very grateful. I am similarly grateful for the patience and diligence
displayed by copy editor Joanne Muzak. And, thank you to designer
Marvin Harder who, once again, has created a very handsome book.
susan marshall

xviii Acknowledgements
MAPS

Map 1: Northern Québec and Labrador, modern communities

and historic trading posts.

Map 2: Places in the Whapmagoostui area mentioned by the

storytellers.

xix
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