Mi`Kmaq and The American Eel (Kat)

4.0 Mi'Kmaq Relationship with the Eel

4.1 Introduction

Early archeological culture identified with in Kejimkujik National Park suggests that Aboriginal peoples were living in that area 4000 years ago. Petroglyphs at Kejimkujik tell of the Mi'Kmaq worldview in which humanity exists as a harmonious part of nature. A few of these unique rock carvings illustrate Mi'Kmaq peoples fishing in the lakes of Kejimkujik in the presence of a water creature described as a serpent (Whitehead 1990). Many Mi'Kmaq today see this serpent as the American eel and it tells us that the Mi'Kmaq relationship with the eel goes back even thousands of years. Figure 4 shows a Mi'Kmaq canoe and serpent. A man sits in the stern and a woman sits in the bow. Figure 5 illustrates the horned serpent, which lives underwater and is carved on a rock usually surrounded by water.

Figure 4. This scene shows a Mi'Kmaq canoe and serpent. A man sits in the stern and a woman sits in the bow (Whitehead 1990).

Figure 5. This petroglyph is of the horned serpent, which lives underwater, is carved on a rock usually surrounded by water (Whitehead 1990).

4.2 American Eel: Natural History

American eels are found in most estuaries and rivers of the Atlantic coast of North and Central America, as well as the West Indies. American eels are unique among North American fish in that they are catadromous, meaning they mature in fresh water and travel to the sea to spawn. Between August and December, mature eels begin their reproductive migration downstream, mostly travelling by night. By January through to March, they arrive in the western portion of the Sargasso Sea where they spawn and presumably die. Although no adult has actually been caught there, the spawning location is presumed because of the presence of young eels radiating from that location. The eggs hatch into transparent larvae, shaped like willow leaves.  These feed on plankton over the next year, and develop into the adult eel form while travelling in the Gulf Stream to the North American Coast.They retain their transparency and are known as glass eels, see figure 6.As they approach fresh water in May, they develop pigment and become known as elvers, which are now about 4 to 7 cm in length (Eales 1968).

Elvers mature into young eels during the summer and live where they find food. Once in the fresh water, they are called yellow eels and will be yellow to olive in colour for several years. Many remain in the rich foraging ground of the estuaries, or in the ocean nearby, and many travel inland considerably. They are now carnivorous, feeding at night or on dull days on the bottom, on a variety of organisms from snails to small fishes. Those that travel upstream, enter rivers in May and June, often grouped in large numbers. Many will resume the migration penetrating the higher river systems for up to five years. This is due to feeding pressures and their unique olfactory stimulus which directs them to move to grounds of reduced populations. It is suggested that the remarkable olfactory capacity of the eel causes the elvers to be attracted to the sent of older eels up river. This reaction is thought to be partially instrumental in leading elvers to suitable rivers.In addition, elver invasion of the river system seems to be brought on with a warm temperature of above 7 degrees centigrade. The timing and intensity of the invasion differ significantly from year to year with cold temperatures delaying the invasion (Hutchison 1981).

In the fall, the eels will remain in the river or return to the estuary to overwinter, burrowing down in the soft sediment.The yellow eel may stay in fresh water from 5 to 10 more years. At sexual maturity they begin their seaward migration, taking on a bronze to black colour with a silver sheen, thus called silver eels, and then return to the sea to spawn (Eales 1968).

Figure 6. Glass Eel
Source: www.ecoscope.com/asburyp1.htm

Figure 7. Yellow Eel
Source:www.chesapeakebay.net/american_eel.htm

4.3 Mi'Kmaq Language

The Mi`Kmaq language belongs to the Eastern Algonquin language family which descends from the Proto-Algonquin linguistic family. The languages are action (verb) oriented which is in contrast with English or other European languages. The language knowledge to the Mi`Kmaq guides them in how they should interact with the environment around them. For example, the language will tell you which object is animate or inanimate (Tuma Young 1999).

4.4 Understanding and Use of Natural Resources from Mi'Kmaq Language

The list of words below tell a wide range of use and understanding of the natural resources used by the Mi`Kmaq. In this case we can see the different ways the eel was a very important food for the Mi`Kmaq. Words are used to describe when and how the fish were taken according to season and size.As well, they describe the methods used in preparing the eel for cooking.

NETUKULIMK . This word describes the total process in how a people gather and take from the land and water every thing that is needed to sustain a good long healthy life or well being.

KAT. (EEL )

ELNEKAT`. (fresh water eel.)

QSOW. (Large silver eel.)

ELEQAWIT. (King eel.)

KADAAGEI. (Eel skin.)

SKUMOGUN , ESKUMOGUN. ( EEL SLIME)

KASEDAGAWOLK , (to be cleaning off the slime off the eel)

PA`OOLK , (to scour eels in ashes)

SAKSEGWA. ( to torch for eels)

KADAAGA. ( to fish for eels )

NADOOEI. ( to fish for eels in the mud during winter )

ALGOOME. (Spearing, to hunt something in the water.)

NEGOGAL. ( winter eel spear )

SUNKUTI. (eel spear pole. )

PWEEKAN. ( hole cut in ice to spear eels )

MECHIPCHA, MOWIKPOK-TEM, OOSUTOGUN, MEMAJOOOKUN. (sustenance)

CHEDOONUM, KELEBOO`GOONUK, KELNUK, CHEDOONK`, MEMAJOO`NUK, ESUMK. (to sustain)

ESKWEA` (to survive)

AJELA`LUSE, (to provide for ones self)

WEISISK`, WELOOOL, (provider)

KELAAK`, NOODANKOEI`, AGELAADOO, AKUNAAK`, AGELA`DEGA, (to provide)

ANKODUMUMK`, WESTA`MK, OOSUTOGUN, OOSTOWOOTE, OOSTOWAOOOKUN, BASKAWODUMUMK`, KWESODUMUMK`. (preservation)

ANKODUM, ANKODA`GE, BASKAWODUM, PEGAJEANKODUM, PEGAJEANKWAAK`, PEGEJODUM, KWESODUM. (to preserve)

MEMAJOONUK (to preserve his life)

NOOJUHSUTOWEWA`, NOOJEANKODEGA`. (preserver)

ILSOODEGA`, ALSOOSE, ILSOODUM, ILSOOMK` (oversee)

PEGDETUN`UMADIMK`, PEGETUNOWWEDOOMKAWA` (an offering)

NOOJINSUTOOABOOGOOA`, NOOJIPSUDOONUM (monitor)

WELMUDOO, KOKWOJA`DEGA, (moderate)

ALSOODUM, ALSOOMK, KOKWOJAADOO (to moderate)

ALSOOSIT, ETLESAKUMOWE ( a moderator)

SKWEIIKW (a limit)

WETKOOLK` ( to limit)

WETKOOLKOOSOODE, WETKOOLKOOSIMK (limitation)

EGADUMKAWA` (Allocation)

USEDALUMK, SAKTUK ( to comply)

SAKTUMUGAWA`, USEDA`DAKUM (compliance)

UTPLOO`DAKUN, TEBLOODEGEMKAWA` (law)

TELKEDASIK, USEDA`DASIK (lawful)

MOO SAKTUMOO UTPLOODAKUN , UTPLOODAKUN MOO SESPEDADUMOO (lawless)

NOOJODEGA, NOOJODUM (to be a keeper)

NOOJODEGAWOODE (keepership)

PEBANOOICHKADUM, TEDOKOOMAJODUM, TOKOOMAJODUM, TOKOOMAJODAGA, PAKUMAJODUM, PAKUMAJODEGA ( to investigate)

PEBANOOJAHKADUMUMK`, PEBANOOICHKADUMUGAWA`, TEDOKOOMAJODUMUMK`, TEDOKOOMAJODUMUGAWA`, TOKOOMAJODEGEEMK`, PAKUMAJOODUMUMK`, PAKUMAJODUMUGAWA` (investigation)

NOOJEPEBANOOICHKADEGA, NOOJETOKOOMAJODAGA`, NOOJEPAKUMAJODEGA (investigator)

ULOODEUMASE (testify)

ULOOEDUMASOODE (testimony)

ESTOOAADEGA`, ESTOOAADOO, ESTOOALUGIK, AMALABEDA`DAGA`, AMALOOGWODUM, AMALOOGWA`, MILEWEEKUM, MILINTOWAGA`DEGA`, KAKEIYESAMALOOGWODUM (to diversify)

ESTOOODE, ESTOOOLTIMK` (diversity)

NUMACHWA`KADE (to place a fish where fish abound)

MESQUSUIKAWA ( to cook with the skin and all)

NEJINCHIK, OOWAOOM (a spawn)

SEGAALUTK (to spawn)

SKWEMEKW` (the spawner , the female fish)

NABEMEKW`, NABEKW` (the milter , the male fish)

SEGBO`QIN ( a hole dug in the sand to put eels so that the slime will be removed by the sand)

From this list, we can see the Mi`Kmaq had a deep understanding of conservation and management and how it effected the every day life of the community. We will divide the words into the different groups that describe the uses, seasons, tools, ways of fishing, concepts on management, regulation and the cultural, spiritual connection to the eel.

Fishing

Kadaaga. To fish for eels.

Saksegwa. To fish for eels in the summer time with a torch usually on a boat spearing them. The harbour and river mouth were the main areasof fishing.

Algoome. To hunt something in the water. (spearing) This could take place in the rivers carefully turning over rocks to find eels hiding under them to be speared with small fork like spears. Alternatively, it took place by looking for eels under the seaweed and moss along the rocky seashores during the low tides in the month of June.

Nadooel. To fish for eels that have submerged in the mud at the bottom of the harbor with a winter spear usually in the fall and winter months.

Negogel. A winter eel spear used to get eels out of the mud using the hook shaped spear points to haul eel out of the mud when hit with the spear. (A blind method of fishing) When fishing through the ice a fisherman went by (feel) whether or not he hit an eel. When fishing of a boat in the fall you can see where the eel burrows in the mud and a fisher would spear around the spot until he hit the eel.

Pweekan. A hole cut in the ice to spear eels through.

Sunkaty. A long pole usually 15 feet long made from spruce witch can be found where spruce grow thick which is used to spear eels through the ice in the wintertime.

Peace: Democratic Federated Tribes

Awitkatultik: The Mi`kmaq tribe or confederation meaning (many families in one house)

Kjisakamow: The Grand Chief, Leader of the Mi`kmaq tribe who shows kindness, sharing, wisdom, bravery and even temper.

Kjikaptin: The Grand Kaptin, The head of all district Kaptins. Advises the Grand Chief carry the same qualities as the Grand Chief.

Kaptins: community spiritual leaders.

Putus: The reader of the wampum belts. The historical keeper for the tribe, reciting the past agreements and events.

Sakamow: The leader of each district or district Chief.

Sakamowti: The District Chiefs area. (one of the seven districts)<

Saya: Leaders of the extended families.

Mawiomi: meeting of all the district Chiefs and the families.

Wikamou: The form where the families met and held discussions representing local and regional councils. (the basic unite of government)

 

Kindness: Domestic Law

Kokwaja`dega: To do in the proper way.

Alsoosin: left up to you, being responsibility.

Alsoose: Been in charge of something or taking care of things in the community.

Wetkoolkoosoode: Customs or the way of doing things that was passed down through the generations.

Wetkoolkoosimk: decisions or rules passed by group of elders.

Usedalumk: to defend ones self with words or to correct a statement made.

Telkedasik: Meant to be that way, Rules or customs acknowledged occurrences that may happen in the community.

 

Sharing: Property

Ajela`luse: Providing for ones self in gathering food or providing shelter. The making of tools for hunting, clothing to keep warm,

Weisisk`, Weloool: A person in the family or the community who learned the skills to hunt, to make tools, and to provide shelter for the family.

Welmudoo, Kokwoja`dega: moderate

Esumk: to feed or to share the bounty of the land or sea .

Ajela`luse: providing for ones self

4.5 Mi`kmaq Uses of Eel

Food

Home use

Cultural Beliefs

(Skimogan) (slime)This eel slime on the eel would help the eel migrate over to land to another body of water. As one eel would go as far as it could till it had no more slime to move the next ell would make it a little farther, then the next eel until the reached the water the first eel would have road of slime to continue its journey.