sagamok news february 2014 digital

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EditorialAn informative article about Dogs and Dog Ownership in Sagamok

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Biidaaban KinoomaagegamikTeacher awarded KTEI Award Page 7

Community Events Here is what is going on in Sagamok

Pages 5 and 16

Elder’s Eagle Lodge

Reflections on Caring and Sharing 2013

Page:15

BiinjiyingAtikameksheng Land Code progress Page: 3

Primer to understanding Collective and Individual Interest

Page 4

Community Justice Program Page 6 Vision of Land Code Development in Sagamok Page 8&9

The Need for Developing a Sagamok First Nation Land Code

Page 10

Economic Benefits from Land Code Development

Page 11

The Rights of Mother Earth Page 12Chief’s Desk Page 13

SAGAMOK ANISHINABEK NEWS

SPECIAL

LAND CODE

DEVELOPMENT

ISSUE

Mkwa Giizis 2014Published Monthly by

Sagamok Anishnawbek

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SAGAMOK ANISHNAWBEK NEWS

Sagamok Anishnawbek News is a product of the Community Devel-opment and Nation Building Project. A Communications Core Group

formed to respond requesting timely and up to date information of our Administration of Government.

The Sagamok Anishnawbek News first published in June 2004. It will continue monthly information sharing related to Sagamok Anishnawbek

Administration of Government.

PUBLISHING CRITERIA

The Sagamok Anishnawbek News is a monthly publication of the Sag-amok Anishnawbek First Nation. Views expressed are not necessarily the opinion or political position of the First Nation. No portion of this

paper may be reproduced without the written permission of the Sagamok Anishnawbek News Editorial Board.

All contributors will be provided a reply regarding the receiving of their submission. As administrator and editor we reserve the right to edit,

condense, print, reject or delay publication of submissions. Publication of submissions is based upon priority of interest. All contributors must include contact information with their submission. Submissions which include pictures must include information regarding the content of the

photo.

The Sagamok News is offering cash honoraria for article submissions from Community members. All articles must be 250 words or more in

length and relevant to Sagamok Anishnawbek. All articles must be typed or formatted using MS Word and sent to the email address [email protected] or dropped off at the Sagamok Newsletter mailbox in the Band office. The monthly deadline for submissions is the 3rd Friday of each month. A maximum of $100 honoraria per month will be shared

amongst membership contributors. Letters to the editor and all other em-ployee submissions are not applicable to the Community Member news

article Initiative.

Newspaper Working Group: Michelle Toulouse Janet Owl Allen Toulouse Wayne Peltier Laura McMeekin-Clarke Rebecca Toulouse Ezra Owl Amanda Hardisty Mitzi Toulouse Lorna Sinobert Veronica Nashkawa

Production: Sagamok Anishnawbek News

Administration: Allen Toulouse

ADVERTISING & NEW DEADLINES

Deadline for the March 2014 issue

Submission Deadline: February 14th, 2014

Scheduled Printing: February 21th, 2014

SUBMISSION INQUIRIES

Telephone (705) 865-2421 ext 270

Toll Free 1-800-567-2896

Email [email protected]

Donations Payable to: Sagamok Anishnawbek News

P.O. Box 610, Massey, Ontario , P0P 1P0

Word on the streetWhat has changed in regards to the dilemma of Dogs in Sagamok?

It seriously feels and looks like nothing at all has been done to solve this dilemma. There are still a ridiculous amount of dogs walking around and fighting. My grandfather did his best to keep our dog tied up but after he was ganged up on by all the other dogs who aren’t tied up. He let his off the line in order to keep him alive-Winston Assiniwe

There has been positive steps from the community and Sag-amok Animal Control with sup-porting outreach services such as the Animal Rescue Foun-dation and IFAW for the pro-tection, responsibility and care of our pets. Change will only happen or sustain if Pet Owners maintain responsibility in care of their pets. Remember a pet is a family member and deserves the same basic needs we do.-Marie Toulouse

The month of January saw one new addition to the Sagamok Newspaper Working group. CO-OP Student Maani Assinewe had the opportunity to work alongside myself, Maani was given the fun task of interviewing our Chief Paul Eshkakogan. You can read her handy work on page 13.

CO-OP Student Joins the News team for one month placement

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Lands Resources and Environment Unit

We must think very critically of these systems. They have changed us socially, economically and spiritually. We need to question them. We do not need to repeat these mistakes in our new regimes, we have already learned the hard lessons. We need to turn these things around because that is the kind of people we are. Be true to our traditions, teachings and forefathers, we will never be lost if we do that.

-Esther Osche

By:Allen Toulouse

Sagamok is not the first, First Nation to look into creating its own land code. Atikameksheng has had its own land code for the last seven years. Esther Osche has been the Lands Manager for Atikameksheng since January 2012, their priority is the full implementation of their Land Code. Many are probably asking, “What is the benefit of all of this, Land Code stuff?” It is a perfect question, and who better to answer than a Land Manager of a First Nation who has already undergone the process?

AT: What prompted development of a land code? Atikameksheng has definitely taken the lead in land code development.

EO: The First Nation Lands Management Act, was introduced in the 1990’s and before that Indian Affairs was interested in approaching certain Bands who reached a high state of development in administrating their own lands. The concept was introduced to First Nations to opt into Section 53-60 of the Indian Act which takes delegated control from the Minister and places this control at the First Nation level. The First Nation has workers who become the Crown Agent, thereby eliminating the Department of Indian Affairs, and you take that step out of going to them for approvals. For Atikameksheng, they bypassed section 53-60 and went from land administration status, meaning Indian Affairs handled most of their administration and went directly into their own Land Code development. Decisions and agreements could now happen more quickly, and this was considered to aid economic development oppritunities.

AT: What are the immediate benefits of having your own Land Code?

EO: A Land Code allows a First Nation

to develop its own laws, practices and procedures based upon their customs. The Indian Act does not accomadate this. The Indian Act sets out a specific step by step procedure that you follow. It is legislated and it does not allow very much flexibility for you to find a creative way to resolve a dispute. Let’s say, besides First Nations are more familiar with resolving their own land disputes because of their history of occupying their land and community so there’s always a traditional or a customary approach to resolving land issues. It’s not written, it’s not specified, hence you have a Land Code that gives you the opportunity to sit down and

design your system and process. What will work for us? Based on best practices in our past and based on our customs, based on our teachings, based on our belief system. Now when I talk to you in this way you can not relate any of this to the Indian Act. The Indian Act does not address any of our customs, it does not address best practice, it does not address customs or cultural beliefs. Having a Land Code is very good because it gives you the liberty to look at your past and explore it, define it, try to put it down in some written form in a process that can be followed in an

Continued on Page 13

Atikameksheng First Nation on Land Code Development

(Above)Atikameksheng Lands Manager, Esther Osche

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By: Roger Jones

The history of the Sagamok Reserve land dates back many centuries. Prior to the signing of the Robinson-Huron Treaty certain representatives of the “Crown”/colonial government officials visited and investigated the territory which became the subject of the Robinson-Huron Treaty. After their investigations the officials wrote a report which confirmed that various bands of Anishinawbe were using, occupying and controlling the lands. Their investigations and visits would have included a visit to Sagamok Anishnawbek territory, both in terms of the reserve area which now exists and traditional territory north of our current reserve land.

In their report the visitors confirmed:

“This conceded right of occupation which is general and common to all, being admitted, the tribal or individual interest in it becomes the subject of consideration: long established custom, which among these uncivilized tribes is as binding in its obligations as Law in a more civilized nation, has divided this territory among several bands each independent of the others; and having its own Chief or Chiefs and possessing an exclusive right to and control over its own hunting grounds; - the limits of these grounds especially their frontages on the Lake are generally well known and acknowledged by neighbouring bands; “ (1949, Vidal Anderson Report)

This basically confirmed that each band among the various Robinson-Huron Treaty bands had its own territory and controlled it according to their beliefs/rules about the collective and individual rights and responsibilities of their members on their lands. As part of the Robinson-Huron Treaty process, the Anishnawbek bands chose various reservations of land throughout the tract covered by treaty. In contrast to the later numbered treaties (treaties 1 to 11), however, these reserves were excepted from the recital of surrender, rather than re-granted to them.

Thus, the text of the Robinson-Huron Treaty states that the Ojibways had ceded “all their right, title and interest to” the territory described, “save and except the reservations set forth in the schedule hereunto annexed; which reservations shall be held and occupied by the said chiefs and their Tribes in common, for their own use and benefit”.

The language underlined is very significant. The reason being that Sagamok Reserve land is aboriginal title land meaning that the reserve land has never been ceded or surrendered to the Crown so that the land has always retained its original status as Sagamok Anishnawbek land. Yes, the Indian Act has been made applicable by the federal government, but that does not diminish the “aboriginal title” nature of our reserve lands.

From a paper produced and published by the Law Foundation of British Columbia/Union of B.C. Indian Chiefs Aboriginal Title Curriculum Project the definition of Aboriginal Title is provided as follows:

The Supreme Court of Canada said that Aboriginal Title protects the relationship between Indigenous Peoples and their territories, it is more than the right to practice specific activities (such as hunting and fishing) on the land, it is a right to the land itself.

Aboriginal Title includes:

•The right to make decisions about the land, and to decide to what uses Aboriginal Title lands can be put;

•Economic component that evolves to reflect modern relationships between the People and their land and evolving economies;

•Aboriginal Title is a collective interest in the land which is held by Aboriginal Nations and not by individual communities or individual Indigenous persons; and

•Aboriginal title is “sui generis” from all other types of property interests. (Sui generis

is a legal term that refers to the fact that something is unique or different).

The most significant aspects of the definition as they relate to the development of the Sagamok Anishnawbek Land Code is that decisions about the land belong to the community members, that Sagamok Anishnawbek members collectively own the land and that the land can be used for economic purposes, but not at the expense of eliminating the environmental responsibilities we have to the land based on our traditional relationship with the land.

The “individual” interest in the land is subject to the “collective” interest, nevertheless the individual interest does provide “legal” rights. With the approval of the Minister of Aboriginal Affairs and Northern Development Canada, a band council can allot parcels of land to Registered Indians pursuant to s. 20 of the Indian Act, granting exclusive right of possession over that parcel of reserve land. After the band council has made the initial decision to grant an allotment, the allotment may be formalized by the issuance of a Certificate of Possession or a Certificate of Occupation.

A Certificate of Possession allows a band member to possess a parcel of reserve land and is proof of lawful possession. Such possession has all the characteristics of a fee simple ownership in that the person can occupy the land without interference. However, title remains vested in the band/Crown. A band member can sell their right of possession to the band or another member of the band with the consent of the Minister. If a band member ceases to be entitled to reside on the reserve, they must transfer their right of possession to the band or another member of the band within six months. If the person does not transfer the land within six months, the right of possession of the land reverts to the band automatically but the band must compensate the person for any permanent improvements made by the departing person.

A person can be in lawful possession of reserve land by custom or tradition. However, the Indian Act does not recognize such land holdings and the person may not have recourse if a conflict develops over his or her right to possess the land. Evidence will be required to support a claim relating to custom or traditional land holding. An elder’s testimony that the individual or the individual’s family was given lawful possession of the parcel of land and how it was acquired may be required. Minutes of band council meetings may also be useful in establishing a claim.

Aerial shot of Sagamok Anishnawbek, 2008.

SAGAMOK ANISHNAWBEK RESERVE LAND – A PRIMER TO UNDERSTANDING “OWNERSHIP”, “COLLECTIVE INTERESTS” AND “INDIVIDUAL INTERESTS”

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Information For Community Regarding Sagamok Anishnawbek First Response Team

The purpose of the First Response Team is to provide emergency patient care at the scene of an accident or illness until such time that

an ambulance is available to arrive at the scene.

The intent of these teams is to have local access to a trained group of local volunteers that may be available to respond to a local

ambulance related emergency and administer first aid. There are times when there are not enough volunteers to provide the First Response service and as such will notify the Central Ambulance

Communication Centre (CACC) that the First Response Team is not in service.

An Emergency First Response Team is not an ambulance service and must be dispatched by an ambulance communications Centre

(CACC).

The CACC prioritizes the urgency of requests, determines the appropriate destination hospital to meet patient needs and provides

callers with pre-arrival first aid instructions. The centers deploy, coordinate and direct the movement of all ambulances and

emergency response vehicles within geographic catchment areas to ensure an integrated healthcare system.

The Emergency First Response Team will be activated only by the CACC. Should someone contact a team member directly for

assistance, the team member will contact the CACC and request an ambulance prior to responding on the call.

The First Response Vehicle is to be used as a First Response Vehicle and as such is NOT TO BE USED TO TRANSPORT PATIENT(S).

Circumstances may deem the need for the First Response vehicle to be used as a mobile shelter. Mobile shelter will be considered as a temporary shelter at the scene, when the need for shelter from the

elements is required i.e. weather, insects, bystanders, patient safety, etc.

If you have any questions or concerns, please contact Audra Owl at (705) 865-2421 ext. 211.

DUTY TO REPORTKids shouldn’t have to live with abuse. Reporting suspected child abuse and neglect is everyone’s

responsibility. To learn more about child abuse and neglect, how to recognize it and what happens

when you call a children’s aid society, visit www.useyourvoice.ca. Use your voice. Report your

suspicions of child abuse and neglect to your local Children’s Aid Society at 705-566-3113.

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COMMUNITY JUSTICE PROGRAM

Aboriginal Legal Aid Advice Lawyer (A.L.A.A.L)

Legal Advice ClinicsWills&Estates, Criminal Law, Family Law and

all Civil Matters

Wednesday, Feb. 19th 1-3 p.m.Wednesday, Mar. 19th 1-3 p.m.

Lawyer: Susan M. Hare

To book an appointment please contanct the Community Justice Program at 705-865-2171 ext 249

Aboriginal Lawyers Serving

Aboriginal People

• The length of the program is determined by two factors.

• Case by case basis and the time given to the client to com-plete conditions as outlined in the Healing and Wellness Plan

Length of ProgramEligibility• Youth ages 12-17, Adults 18+

• Member or resident of Sagamok Anishnawbek who normally resides in Sagamok

• Individual has agreed and con-sented to voluntary participa-tion in the diversion program

• Individual has consulted with legal counsel

• Address causes of the offending behaviour

• The needs of the victims) will be adequately addressed

• The safety and harmony of the community will be enhanced through the use of a commu-nity based approach

• Community ownership and re-sponsibility

• Reduced charge or withdrawal of charge

Justice CommitteeGuided by the sacred teachings of the seven grandfathers, the Justice committee consists of Sagamok Anishnawbek com-munity members who promote decision by consensus, equality, balance and unity.

MISSION

A safe and Secure community with a traditional jus-tice system based on the sacred teachings and holis-tic community values.

The community Justice Program will support of-fenders, families and victims to restore balance and harmony in relationships as they work towards healing; assist offenders in reintegration into the community; instill pride in their Anishnawbek iden-tity; create community awareness. Of justice issues through education; and work together with other programs and services to improve the quality of life for all community members

VISION

MIWDOODAA MINO MAADIZIWIN DIVERSION PROGRAM

SAGAMOK ANISHNAWBEK COMMUNITY JUSTICE PROGRAM

JUSTICE COMMITTEE MEETING SCHEDULEFISCAL YEAR – 2013 -2014 (Revised 12th

December 2013)

DATE TIME LOCATION TO BE DISCUSSED

February 25, 2014 10 - 3 p.m. CWD – SMALL RESOURCE ROOM Regularly Scheduled Justice Meeting

March 20, 2014 5 - 7 p.m. Enji Wii ji Gaabwitaadaying Agaamik (New Community Hall)

Annual Honoring Ceremony

March 25, 2014 1- 4 pm CWD – SMALL RESOURCE ROOM Preparation for year-end/Evaluations

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Biidaaban Kinoomaagegamik

Pamela Solomon proudly holds her teacher’s excellence award award from KTEI. Her daughter Acadia joins her for the photo-op.

**Volunteers Needed**Sagamok Shoreline Clean-up and Restoration

Initiative 2014By: Tammy Tremblay, B.Sc

The Lands & Environment Department is excited to announce that Sagamok has been awarded a $25,000 grant from the Ministry of Environment (MOE) to carry out a wetland restoration project.

The purpose of the project is to improve, restore and enhance three culturally significant wetlands within our community: Sagamok Point, the Pow Wow grounds, and Fort LaCloche. The Project will engage Elders as the holders of traditional knowledge and promote awareness to community members of the significance of wetlands and natural habitats.

The Project will be carried out over a 12 month period, and will draw extensively on the contributions of the Elders, youth and Sagamok members and non-members as volunteers.

Key project activities and deliverables include:

•Consultation with Elders regarding plants, fish and wildlife on Sagamok shorelines that have traditional, cultural and spiritual significance, as well as methods for their care and maintenance, propagation and transfer.

•Determine if any invasive species are present and impacting the native species at these sites, and prescribe remediation to the ecosystem

•Recruit a minimum of 100 volunteers to carry out the shore line clean-up efforts and the installation of native plants.

•Create and install 33 interpretive signs at the 3 sites in both English and Ojibwa.

•Create GIS layer and record of activities conducted through the project.

•Collect native plant species to compile and herbarium (plant press).

•Collect macro invertebrates (insect larva) to assist with water quality determination.

If you would like to participate in this exciting project or have any further questions, please contact me to get on the volunteer list. I can be reached at 705-865-2421, or by email: [email protected] Miigwetch!

By: Allen Toulouse

A congratulation is in order for Sagamok’s own Pamela Solomon. At the recent Kenjgewin Teg Educational Institute award ceremony, she was presented the teacher’s excellence award. Making the award that much better, is that it is distributed by way of peer review. One of those peers has provided us permission to publish some of her reccomendation for Pam.

Pam is always eager to grow professionally. She will attend any learning opportunities provided. She is a leader in using technology in the classroom and ensures her students always have access to iPads. Pam uses technology as a tool to ‘hook’ students and make learning engaging. Pam was one of the first teachers at her school to set up a trial account with Mathletics and was a huge advocate for using computers to build mathematics skills. The school now uses Matheletics to support learning.

Most of all, Pam takes pride in working at Biidaaban School. Pam grew up in the area and her husband is from the community. Pam has a strong connection to students. When cultural events are taking place, it is not uncommon to see Pam remove her own children from school in Massey to ensure they participate with their cousins and friends in local activities.

Pam is a remarkable teacher and I’m proud to work alongside such a wonderful educator. This is a woman who gives her all for her students and community. Biidaaban School is lucky to have Pam Solomon as a teacher. Even if she doesn’t win this award… in my eyes, she will remain an outstanding teacher.

Miigwech,

Christine Hodgins, FNSSP Numeracy Resource Teacher

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SAGAMOK ANISHNAWBEK LAND CODE DEVELOPMENT PROCESS

VISION AND MISSION STATEMENTS TO ACHIEVE THE PURPOSE

By: Roger Jones

Vision Statement: Our vision is to ensure our relationship with the land and each other is based on respect as passed on by the Creator to manage and administer our lands and waters to improve the lives of our future generations.

Mission Statement: To use our courage to live up to our responsibilities and commitments to live in harmony and balance with the land and each other through the development of the Sagamok Anishnawbek Land Code.

The approach and process to be used in developing the Sagamok Land Code covers 6 main areas:

1.1 Capacity Development: governance and administrative requirements and procedures to enable the Lands and Environment Unit to administer land management functions.

1.2 Values and Principles: Identifying traditional and customary values and principles upon which to build the Land Code.

1.3 Political Strategy: The Sagamok Anishnawbek position on its authority to develop, pass and implement a land code.

1.4 Legal Requirements: legal research, drafting and review to ensure proposed Sagamok rules are valid

1.5 Communications: Ensuring awareness among Sagamok members

1.6 Community Consultation: Engaging and ensuring two-way communications

CAPACITY DEVELOPMENT

The work to be done regarding capacity development will answer the primary questions: Why do we need to develop this capacity? What will its purpose be?

The preliminary feedback to date states that:

We need to be able to manage lands and administer services.

We need to know the individual and collective rights to the land.

We need to be knowledgeable of our system.

We need to protect our land and our own development plans.

We will decide on how the land is used, including all the land, whether it is

commercial, residential, sacred sites, recreational or what other purpose it may serve for the community.

We need to protect our environment for current and future generations. I.e. medicinal, sacred and historical sites.

We need to deal with conflict over land disputes and assist with governing the lands for all of our members.

We need to establish the rules and educate ourselves about our personal responsibilities regarding land use.

We need to develop protocols or laws

regarding leasing lands and the rights and responsibilities (lessee or lessors) included.

We need to establishing rules and process for leasing lands for community benefits i.e., such as revenue generation

We need to preserve our beliefs, values for future generations by documenting historical traditions, customs and practises.

We need to clarify and record land interests through a local land registry.

We need to address community development, self-sufficiency and self-government.

We need to establish the requirement for GIS Mapping which will increase transparency and stream line process by providing detailed mapping layers (land use).

We need to create jobs, keep our graduates employed in the community through land management employment opportunities.

What kinds of capacities need to be developed and issues need to be addressed to achieve the broader development objectives?

Legal capacity – technical legal services

Clear information about lands and land management

GIS Development

Environment Assessment

Traditional Ecological Knowledge (TEK) policy and protocol development for the protection and preservation of ceremonial and sacred sites

Dispute resolution

Elders Advisory Group

Awareness of Membership bylaws and Matrimonial Laws

Registry system – written and verbal

Resource Management Plan – forestry, fish,

granular, etc.

FUNDAMENTAL PRINCIPLES:

It will be important to establish the Sagamok Anishnawbek Land Code on the basis of our customs and traditions. It will be essential to build from the principles, values and customs regarding land “ownership” and control that our ancestors were guided by. For instance, existing literature establishes that: There were distinct Anishnaabe kinship norms and norms respecting resource regulation and distribution among Anishinabek at the band level, the level of the family and the individual, at any given point in Anishnaabe history including the time of Treaty signing in 1850; and these norms evolved and changed in response to the various pressures resulting from contact (e.g. economic, cultural, etc.) nevertheless there were distinct Anishnaabe kinship and resource regulation and distribution norms that were relevant to the territory and these norms effectively represent collective decision-making on how to define kinship and resource distribution issues in response to the various pressures.

The basic definition of “norm” is “… a group held belief”. In other words our Sagamok ancestors held beliefs about the land, land management and our relationship to the land and that such beliefs were the rules that everyone lived by. Those beliefs and rules Continues on Page 9


Sagamok Mapping session, 2012

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Lands Resources and Environment Unitis what constituted our unwritten land code. We need to rediscover what the rules were so that we can set them out and add to them in our own modern day land code.

One of the first principles is the land is held in common by Sagamok Anishnawbek. This means that the full community membership is the legal owner of all of the reserve land and that individual certificates of possession or land allotments are subject to the collective community ownership. Additional principles, values and rules need to be developed through discovering more of our traditional beliefs and through community consultation.

What are the Kinship Norms, Traditional and Customary Rules for Sagamok Anishnawbek? Based on preliminary feedback from discussions thus far, some of the “norms” may have included:

Decisions on land was based on facts/historical information (written and/oral)Respect for use and occupancy Responsibility to protect the land and resources

Our stories and storytelling contain values and principles

Usage of the land was respected, once it wasn’t used it went back to the collective.

Families agreed on how to allocate the land.

Possession was achieved if a member or family worked the land.

Roads were shared roads – no public roads – people respected property – no gates.

Community efforts to build and maintain roads and homes.

Families cooperated and sharing was a necessity to survive.

Clearing land and raising livestock was shared work

Community sharing were principles as a foundation for the community as a whole

Land was relied on for various purposes, i.e. medicines.

Birthing/ funerals were a shared responsibility.

Even within allocated areas other families could use land but not deplete resources

Family homes went to the youngest son if there were no other allocations

Sugar bushes / maple stands were developed and used by families

There is no confirmation, yet, that the information above is accurate. The work which needs to be done will include having to have more discussion and research to

establish with certainty what the group beliefs were about land and that through referendum in a modern day that we would confirm those beliefs and supplement them with other rules that we may be required to develop to ensure we use and govern the land in accordance with our beliefs and agree to live by them.

POLITICAL POSITION OF SAGAMOK ANISHNAWBEK:

Our own Anishnawbek beliefs, Canadian law and International law recognizes the importance of the relationship between us and our lands. The United Nations Declaration on the Rights of Indigenous Peoples states:

Article 25: Indigenous peoples have the right to maintain and strengthen their distinctive spiritual relationship with their traditionally owned or otherwise occupied and used lands, territories, waters and coastal seas and other resources and to uphold their responsibilities to future generations in this regard.

Article 26

1. Indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired.

2. Indigenous peoples have the right to own, use, develop and control the lands, territories and resources that they possess by reason of traditional ownership or other traditional occupation or use, as well as those which they have otherwise acquired.

3. States shall give legal recognition and protection to these lands, territories and resources. Such recognition shall be conducted with due respect to the customs, traditions and land tenure systems of the indigenous peoples concerned.

As noted in article 26.3, the Declaration encourages Canada to specifically recognize our own land code, therefore, the initiative to develop the land code is fully supported by international standards and Canadian constitutional as well especially through section 35, Constitution Act, 1982 which states:

35.(1) The existing aboriginal and treaty rights of the aboriginal peoples of Canada are hereby recognized and affirmed.

We believe that the right to own, use, develop and control our lands is an aboriginal right under section 35.

Furthermore, the Royal Commission on Aboriginal Peoples(RCAP) supported the view we have as reflected in these paragraphs from their report:

“In our judgement, the right of Aboriginal governments to exercise authority over all matters relating to the good government

and welfare of Aboriginal peoples and their territories is an existing Aboriginal right and is therefore recognized and affirmed by the constitution. “

According to RCAP the core aboriginal authority includes;

Access to and residence in the territory

Lands, waters, sea-ice and natural resources

Protection and management of the environment

Economic life, including commerce, labor, agriculture, hunting, trapping, fishing, etc.

Property rights, including succession and estates

LEGAL STRATEGY REQUIREMENTS:

Two very important tasks related to the land code development are:

Researching and elaborating the practices, traditions and customs of our ancestors relating to land ownership, management and control;

Drafting of the land code to ensure consistency with Anishnawbek, Canadian and International law and ensuring the balance between individual and collective rights.

COMMUNICATION STRATEGY:

An important part of the work to ensure flow of information and ensure transparency is having a good communications plan. Therefore, the land code development intiative will strive to keep everyone informed and to receive feedback.

This edition of the Sagamok News is the start of ensuring that information is made available to our members and the effort to keep everyone informed will continue.

COMMUNITY CONSULTATION:

Success in the development of the Sagamok Anishnawbek Land Code will be dependent on community member participation. The content of the Sagamok Land Code has to be based on community input and community acceptance. A community code is based on reflecting community values and the willingness of the community members to respect the values and beliefs and be bound by them.

There will be a community consultation process that will provide information, but more importantly to provide the opportunity for everyone and anyone to provide their input if they choose to do so. There will be a Community Forum to kick start the community involvement process.

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By: Roger Jones

Sagamok Anishnawbek members, through community consultation processes (community meetings) have clearly identified the need for rules regarding lands and land management for Sagamok Reserve lands. Some work, procedures and administrative structure has been done and established to address the needs and issues that have been identified. However, much work needs to be done to get a Sagamok Land Code developed and ratified by Sagamok Anishnawbek members referendum.

In 2006, as part of the development of the Sagamok Community Story, the discussion among community members raised the following Highlights and Concerns regarding land and resource management:

1.Sagamok had (in 2006) many ongoing disputes about who could use what lands for what purposes.

2.A lands committee (G’daa Kiim-non) was established and was (in 2006) in process of developing a land use dispute resolution process.

3.Some Sagamok land was being “overused” and exhausted, while other lands were not used at all.

4.Chief and Council had started a process for developing a land management strategy involving extensive community consultation, professional research, and an enforcement mechanism. A working committee had been formed.

5.A waste management plan had been developed, but had not been implemented.

6.The Sagamok landfill site was not being monitored, and was being used by outsiders.

7.A recycling program was set up, but it needed reinforcement and expansion.

8.Key issues still needing clarification and agreement:

a.How do we exercise our traditional responsibility as “stewards” (or caretakers) of the land? How should we organize ourselves to do it?

b.What is our land use plan for using our lands and resources wisely to increase our prosperity while still remaining sustainable?

c.How do we settle land disputes between us? Unresolved issues (in 2006):

• Do Sagamok people “own” land or just “use” it?

• How do we balance our collective rights

(Band/community) and individual rights regarding land?

• What mechanisms/structures should we use to resolve our land disputes? Who should be the deciding authority?

d.How can we make agreements and partnerships with outside groups, including other First Nations, other governments, companies, and still maintain our stewardship and the rights to control our own affairs?

More recently, the Sagamok Anishnawbek Comprehensive Community Plan (CCP) 2013, prepared on the basis of community consultations, again, fully recognizes and establishes the necessity of land and land management for community development:

Land is the basis for community development and existence. The history and location of the community, as well as the physical and environmental characteristics of the land, provide both opportunities and constraints for development. Certain places hold particular significance to the community and should be protected and enhanced.

The CCP further notes:

Land ownership is a confusing and often divisive issue in Sagamok. Some Elders speak of the land being for the use and enjoyment of all members, collectively owned by the community. Over time, however, the settled areas of the reserve have been divided into parcels, many of which are allocated to members or families through Band Council Resolution (BCR) or Certificates of Possession (CP). Often the boundaries of these parcels are not clearly defined and are the subject of disputes between members, and between members and the Band. A lack of clarity around land ownership limits how the community can grow physically as individuals or families claim ownership of many potentially developable areas on the reserve. Continuing to allocate land to individuals or families conflicts with the philosophy of collective ownership of the land. Community members need to have an open and honest discussion about their land ownership issues and decide on a future approach to managing the land base that is appropriate to the community’s needs and shared values.

The recommendations contained in the CCP state:

Sagamok Anishnawbek will:

Balance economic development with resource protection

• Develop, respect and enforce guidelines for sustainable development.

• Conduct impact assessments that consider the broad-reaching and long-term affects of all initiatives on Sagamok’s land and people.

Create opportunities to celebrate and enjoy the beauty of the land while educating Sagamok’s people on environmental issues

• Develop infrastructure such as interpretive trails and boardwalks to enable experiential learning about natural resources and sensitivity of certain areas.

• Enhance environmental education programs with more hands-on components.

Respect and consult with Elders and Keepers of the Land

• Protect areas of Sagamok’s land base that have significant cultural and ecological sensitivity.

• Use the Sensitive Areas Map as a basis for developing and protecting the land.

• Continue to consult with Elders and others with great knowledge of the land about proposed developments.

Resolve current land issues that limit development potential

• Develop a process for resolving land ownership issues.

• Use the Plan as the basis for making the best use of developable land while protecting sensitive areas.

• Initiate a land-management strategy that is equitable, appropriate and broadly supported.

Obviously, getting the land code developed is a priority, therefore, having a process for the work to be done which relies on our Elders, community members and our customs and traditions is the best way to ensure that the Land rules will be based on our own work.

Other articles in this edition of the Sagamok News provides information about the process of developing the Sagamok Land Code, addressing questions about land ownership and the meaning of “collective rights”, “possession” and “dispute resolution”.

This information is provide to help our community members understand the process, the issues that will be addressed and encouraging everyone to take an interest and participate in the work which needs to be done.

THE NEED FOR DEVELOPING A SAGAMOK ANISHNAWBEK LAND CODE

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By: Arnelda Bennett

The Sagamok Anishnawbek First Nation is in the process of developing a Land Code which will provide the laws of how to govern and manage our own lands and resources.

For most First Nations, the Indian Act controls how their reserve lands and resources are managed. This includes how their reserve lands are used or developed for personal, community and economic development purposes.

Currently the Indian Act controls First Nations reserve lands and resources. Sagamok endeavours to create and develop their own laws to manage their reserve lands, including laws such as governing land allocations, zoning, environmental protection and dealing with matrimonial property.

Land Codes and Land Use Planning enables responding to new business opportunities quicker and more efficiently.

Benefits of Land Code

As a community driven initiative.Sagamok Anishnawbek can make timely business and administrative decisions.

Sagamok Anishnawbek can enact and enforce sound environmental management and protection laws.

Sagamok Anishnawbek can adequately deal with the issues of matrimonial property in our community.

Sagamok Anishnawbek will develop our own land code that will reflect our own laws, priorities and traditions.

Other reported benefits of other First Nations who operate under their own land codes have reported significant benefits including, but not limited to:

Drastic reduction of time and costs associated

with the processing of land transactions

Increased certainty for land interest holders

Ability to mortgage individual interests

Electronic/paperless/instant/regulation backed First Nation Land Registry System

Title insurance

Direct collection of land revenues by First Nation

Ability to create laws, processes, procedures and instruments in a timely and transparent fashion

Lands continue to be “Lands Reserved for Indians” as specified by section 91.24 of the Canadian Constitution

Direct control of land revenue previously held in trust by Aboriginal Affairs Northern Development Canada (AANDC)

Approximately one-third of the Indian Act no longer applies to the First Nation’s reserve

Community control over reserve lands and resource utilizing the First Nation’s practices and traditions

Participation of both on and off members in decision and law making processes

Increased accountability to members

Legal capacity to acquire and hold property, to borrow, to contract, to expend and invest money, to be a party to legal proceedings, etc.

First Nation created environmental assessment and protection laws

Ability of First Nations to address the regulatory gap on procedures and rules related to land during marriage breakdown

Ability to create modern offences and enforcement for breach of First Nation laws

Ability to engage and develop dispute resolution processes

Recognition of the inherent right to govern reserve lands and resources

KPMG conducted an independent study in 2009 on the cost and benefits of First Nation Land Management by surveying 17 First Nations who had been operational for several years. KPMG reported an average of 40% increase in new business and a 45% increase in the types of businesses and business in new sectors, including supplier and spin off businesses. In addition, KPMG data indicates that First Nations have:

Better relationships with third-parties due to their increased sense of certainty and a better negotiating environment

Better market opportunities through enhanced communications, ability to compete, enhanced timing and implementation of instruments as well as better relationships with industries and municipalities

Better circumstances to attract business to reserves through direct access to First Nation representatives, increased sense of security for investors and simplified processing conditions

Experienced a shift in quality of jobs available on reserve with a greater quantity of employment opportunities thereby reducing the dependence on social programming and increasing local economies

Attracted significant internal investment through member-owned enterprises and external investment in joint partnerships with third parties

Interestingly, in the 2009 KPMG’s study, each of the 17 First Nations interviewed reported that they would not consider returning to land management under the Indian Act.

As a final note, the fiduciary relationship with the Crown is retained. Sagamok Anishnawbek land continues to be land reserved for Indians within the meaning of section 91 (24) of the Constitutional Act of 1867. Constitutional protections are retained and Treaty and Aboriginal Rights will not be affected.

Lands Resources and Environment UnitECONOMIC DEVELOPMENT BENEFITS FROM LAND CODE DEVELOPMENT

Opened in 2013, Enji Wiidjigaabwitaadaying, is a new Hall and one of the new projects completed in Sagamok.

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By: Tammy Tremblay, B.Sc.

When we hear the term “Land Code”, most people think of laws that govern land allotments, transactions and allocations of land use. These are all components of a Land Code, but more importantly, we need to consider the rights of our precious Mother Earth. Bolivia hosted the 2010 World People’s Conference on Climate Change and the Rights of Mother Earth, (http://climateandcapitalism.com/2010/04/26/mother-earth-can-live-without-us-but-we-cant-live-without-her/) which had more the 32,000 participants that gathered worldwide to address the need for a declaration of The Rights of Nature, or Mother Earth so to speak. Human beings have human rights; the right to life and to exist, the right to be respected and so on. Mother Earth is a living entity, therefore, there should be a set of rights that should be respected by humans set out in the laws made by humans. Since the 2010 World People’s Conference, natural resource managers, environmentalists, scientists and general advocates have been working to endorse and encourage the declaration worldwide.

How can how can our community apply the Rights of Mother Earth? Let’s take a minute and ponder the following questions:

What is land stewardship?

What are our responsibilities as land stewards?

What are our cultural principles and values in regards to Mother Earth and land stewardship?

How does Land Code development afford an opportunity to address The Rights of Mother Earth?

According to the Merriam-Webster Dictionary, stewardship is defined as; the activity or job of protecting and being responsible for something. With

this definition in mind, a land steward is someone who is responsible for offering protection to Mother Earth. There are many ways we can offer respect and protection to Mother Earth on the individual level, which many of us already practice in our day-to-day lives by: not littering, recycling, energy conservation (turning off lights when not in a room), water conservation (taking shorter showers), composting, and respecting wildlife by not over harvesting.

The Rights of Mother Earth & Land Code DevelopmentDetermining our cultural principles and values as they relate to The Rights of Mother Earth, is an item that needs to be derived on the community level. How did our ancestors practice stewardship? How did they coexist with nature? What customs and traditions were exercised to respect and honor Mother Earth? Once these principles and values are established, they can be included in the Sagamok Land Code and we can build upon them to develop policies and procedures for managing our resources. Environmental and Resource management is of the upmost importance to ensure quality of life for our future generations and for the survival of Mother Earth! In the development of the Sagamok Anishnawbek Land Code there will be opportunity to discover and discuss our traditional and customary principles and values regarding the rights of Mother Earth and our responsibilities to uphold and honour those rights so that environmental protection, economic development and general use and occupation of the reserve land will be balanced.

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By: Maani Assinewe Lands Code Development lays the foundation for all future development in and around Sagamok. Once implemented it will enable a wide range of economic and social projects for Sagamok to undertake. Our leadership is keenly aware of this fact, and answering our questions on the matter is Gimaa Paul Eshkakogan.

Maani Assinewe= MA

Paul Eshkakogan= PE

MA: How will a Lands Code help resolve lands disputes?

PA: There will be a process there, that will allow families and certainly the council to talk in a more organized and coordinated way about lands desputes. I think the land code will finally describe how research will be undertaken and used, levels of authority and decision making. I really like the idea of involving the community and it is about our land and our treaty land, to ensure there is land for future generations.

MA: How will the Lands Code address future community land needs

PA: I think the process will resolve these land issues, and it is important because if we cannot resolve those you cannot talk about that other stuff. Everywhere we turn when we want to use the land for the public good, there is something there that must be addressed. I think that is really something to be resolved, and then begin to engage the community in the discussion about what do we want to use our land for? I think that is what the land code will help us do.

MA: How will the Land Code affect economic potential of the individual and the collective on Sagamok?

PA: It is always about land, I think that is one of the things that should be weighed, is when developing land. What is the collective interest vs individual? How do we bring economic development to the community? It is something that we have to define. What is the interest? We talk about Shwinigun, “Our land” and it is to be used for the benefit of the community and we always encourage individuals to undertake, if we need to set out parameters.

MA: What effect will land code will have upon Common band land?

PE: I think those are the definitions that will start to come out and unfortunately, I think developing a law to describe that is something we never had to do before and that is what is new here. Putting on paper what we believe and what we have been told, those principles about the land in the community.

MA: What are the differences being proposed by the government and First Nation regarding lands code?

PE: Anytime the government passes legislation effecting Indians and lands reserved for Indians it never amounts to anything more than delegated authority. We are still at the whim of the crown, them having total control and jurisdiction over our lands as described in the Robinson-Huron treaty 1857. When our ancestors signed that treaty our ancestors did not say that it is okay for the crown to come here and manage our affairs and lives. What they said was this is Shwinigan, this is land, that is yours to use and this is ours. Unfortunately that was defined as a “Reserve” land reserved for Indians. That is the main differences, whatever the crown or federal government develops is nothing more than delegated authority. When we look at developing our own laws, we want


the control, to utilize our lands and not having to go and ask the minister, “Can we undertake this project?”. What this will lead to is an environment where we can have sustainable economic development. Non-native manufacturing or business are looking for certainty, if they are coming here to build buildings and to train staff, they want certainty that their investment is safe. If we chose to build an industrial park and want an outside business to lease that land too. Once again this is a community decision, but First Nations across the country are making arrangements like this. Is this the path for us, I do not know?

Gimaa Paul Eshkakogan at the 2013 Idle No More Rally in Serpent River

organized way. So that when people come and ask, “Well what is the process?” It is defined for them. You can have your dispute process well defined for them, but when you hand them that dispute process you can say to them this has been fashioned based on our customs, cultural beliefs, our traditions and best practices. Now that in my opinion, would reassure a member that when they take a dispute forward to their leadership or community members, they are going to have the very best of their history applied to resolve that dispute, as opposed to a cut and dry Indian Act where it is “We are right and you are wrong! Good luck guys! Bye!” That’s the Indian Act.

AT: Is it important for this initiative to be supported by both Band and Community?

EO: This is a big issue, even though a community will move from the Indian Act regime to what their regime shall be, there will be problems. I call them transitional problems. Our communities are used to having the department of Indians Affairs tell them how to fix things. It is alive and well in the community today, people who became acustomed to that system of decision making and resolution. They could not question it, but things are different now. You can get out of the Indian Act and opt for a more equal and open approach. Even a new system will have nay-sayers, and you have to teach and educate. Community dialogue is very important. Everybody must remember why we are doing it this way. It is to provide a more autonomous and independent way of existing, to truly modernize our way of life in a way respectful to our heritage.

Continued from Page 3Esther Osche, Interview

For the Benefit of Future Generations and the Prosperity of Sagamok as a First Nation

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An Informative Article about Dogs and Dog Ownership in Sagamok

By: Allen Toulouse

Animal control in the Reservation of Sagamok Anishnawbek, is a touchy subject amongst residents. Recently the Facebook pages of many Sagamok members have weighed in on the topic following an incident involving an aggressive canine. The most common comment on the matter is that nothing has changed, nothing is being done and nothing can be done. Which would be sad for all of us here in Sagamok , if it were true. We have many community members and personnel who are attempting to find a resolution to the common complaint of problem pets here in Sagamok. We have front line workers such as the Animal Control Officer, Stanford Owl, and Anishnawbek Police Service Officers. Concerned Community members such as Paulette Owl and Carol Eshkakogan who have volunteered to assist Animal Control efforts in the Community. Finally, there is the Band Council Resolution, 2005-09-753, the dog bylaw, which was crafted to address the issue of problem pets here in Sagamok. Yet, here we are in 2014 and Dogs remain a hot topic. Some would say it is not, however, when a Sagamok Dog Control Facebook group gets over 200 members to join it in barely 48 hours that is incredible community interest. Perhaps it just needs simplification, and where better to start than, Dog, who art thou?

A Band Council Resolution regarding dogs is not a new decree, the earliest BCR noting the matter was written up in the 1970s; it also mentioned a need to corral wild horses, so at least half of that BCR was accomplished. What has changed is the perspective on the matter. The BCR circa 1970, sought to solve the “Dog” problem, whereas now we are aware it is the pet owners who are responsible. The 2005 BCR was supposed to be the resolution which established the legality of the pet owner and place fines ineffect. The resolution lacks the legal enforcement to dissuade pet owners from neglecting their responsibility as caretakers for their pets. Anishnawbek Police Service Detachment Commander Barry Petahtegoose provided a thorough break down of the Bylaw’s weak point, “There is no mechanism for prosecuting somebody under the dog law. It is a federal statute, where we would need to give a person a summons to go to court and they would be tried or prosecuted through federal court. A lot of the courts and Crowns Offices do not want to deal with Bylaw Summons because they are not familiar with them. We do not enforce the dog bylaw, the fall back we have is the Dog Owner’s Liability Act where we can serve a notice to a hearing. They appear for the hearing and the Justice of the Peace shall determine what happens to the dog.” The bylaw as it presently exists is unable to be legally enforced by our Animal Control Officer or Anishnawbek Police Service. This fault in the bylaw should be a major concern to the community, as it places into doubt the future of any other bylaws in our community.

Tying into the bylaw is the offshoot promises of a dog kennel. Yet, the bylaw cannot follow issue monetary fines, which could have supported such a facility. To resident Carol Eshkakogan who has been following the dog owner dilemma in Sagamok, this financial aspect is key, ‘When we reviewed that bylaw it is costly. When you look at the bylaw it recommended we have a kennel and things of that nature. That is not realistic. All we are doing is transferring the burden of pet ownership from the pet owner to the community. Where are we going to shelter them? How long will they be there? Are people going to pay impound fees or are they just going to leave them there? The bylaw itself is not consistent around sustainability. Ultimately, Chief and Council can create the bylaws but they will always be faced with the issue on how to enforce our bylaws. We do not get funded by Indian Affairs to enforce our laws. We want to create laws? We can create laws, but it has to sustainable.”. Before we write off all efforts made on the matter, the dog bylaw is a step in the right direction and we do have one component of the dog bylaw in effect, that being our Animal Control Officer.

Since being hired for the position of Animal Control Officer, Stanford Owl has had his work cut out for him. The bylaw which was meant to empower his position, proved unwieldy in Federal Courts putting him in the perfect position to claim nothing could be done. Instead using what resources are available, Stanford has built relations with pet welfare groups such as Animal Rescue Foundation and the International Federation of Animal Welfare. With the aid of organizations such as these Stanford has organized seasonal clinics providing inexpensive pet care to the Sagamok Community. Summarizing their services to Sagamok, Stanford stated, “It would probably cost a quarter of a million dollars to spay and neuter all of these dogs if not for the partnerships that we have in place. Over 300 dogs have been removed from Sagamok and all of them were rehomed.” Education has been another initiative Stanford has promoted, once again using organizations such as ARF. During the seasonal clinics Biidabaan students are brought in to see the work being done and to be provided a lesson in proper pet care. The trouble has been getting the message into the home. Community Member Paulette Owl, feels that “Everybody thinks that puppies are cute, but there is the responsibility of raising that puppy and making sure that you take care of it, and raising your children to treat an animal and how to raise it.” The initial cost of owning a pet and this includes spay/neutering, food, bed, grooming, toys, training, medication, and regular vet care can cost a family $95 a month or $3500 a year. Changing the present mindset regarding dogs in the community must be a priority according to Carol Eshkakogan, “This is not the animal control officer’s issue, it is not Chief and Council’s issue, it is not Health and Social Services issue, it is a community issue. In the 90’s what we said was this not a dog problem it is an owner problem. It is still applicable today. It is no Continued from fault of the dog’s it is us, the adults. Why get a dog for your child if you are not going to show your child how to properly care for that dog? You have to put as much time raising into your dog as would your child. While a child grows up and becomes independent a dog never becomes independent. It is a lifelong commitment and they must be treated as family.”

The question, “What is being done in Sagamok regarding stray dogs?” would be better worded, “How do we become more responsible pet owners?”. Since the initiation of the 2005 BCR, things have changed, we have an active Animal Control officer who is providing low cost pet care in partnership with animal welfare groups ARF and IFAW. The progress is difficult to see, but at the very least Community members must recognize that dog ownership like all great endeavors in Sagamok, is going to take a Community, to bring it to a heel. Please remember to register your dog, and for more information regarding spaying and neutering contact Stanford Owl at 705-863-2512 or 862-1870

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Caring & Sharing 2013By: Janet Owl

It was a banner year for the Caring & Sharing campaign when measured by volunteer input at every stage from shopping to wrapping and delivering there was no shortage of team spirit and organizational skills.

This year the hard work and time spent in friendship and sharing brought more holiday cheer to 35 families and a total of 68 children through the distribution of gifts, clothes and food hampers carefully organized by D&D Freshmart in Spanish Ontario.

WOOT! WOOT! and many humble thanks to Acting Fire Chief Audra Owl, Jen, Meryl , Dan, Marie, Wesley and Kyla for delivering gifts and hampers all in one snowy night December 18/2013. Thank you also to the Santa Elf trio, Roxanne, Jenna and Doris for putting it all in good order and the very pro wrapping crew, Sadi, Jesse, Clinton , Audra, Marie, Cameron, Julia and Raymond.

Lastly but never least, the silent co- coordinator, you are a true Christmas Angel.

Above: Pictured here is Principal Marjorie Owl who is an ever present energy in the Caring & Sharing Campaign.

Above: Clinton Abitong is a self claimed humbug when it comes to wrapping but does not mind providing team support through supply running, also in the background Jen Eshkakogan, Audra Owl and Marjorie Owl.

Beautiful Ritchie Falls Resort!How lucky we were to win an all inclusive trip for two to Ritchie Falls Resort! A beautiful resort for all seasons!

When we first arrived we were greeted by two large, lovable dogs always happy to meet new people. When we went into the lodge Kyla’s son radioed our arrival to Matt and Kyla so we could fill out our paperwork and then Shawn pulled up with a sled and sleigh to take all our gear down to our roasty-toasty, open-concept cabin by the lake.

Shortly after we were settled in, Shawn came to the door to ask how things were and to let us know supper was ready.

A short walk up some stairs to the lodge with a crackling fireplace we were seated at a long hand-crafted table for a delicious full course meal of porkchops, mashed potatoes, veggies, salad, juice, coffee and two choices of pie, it was a five star meal for sure!

There is something about going out to a place out in the bush that brings a different kind of sleep. For me, it brought many dreams that started one after another as soon as my eye lids shut, before I was even fully asleep. The dream that stood out the most for me was full of several animals moving around and about me as if they had been waiting a long time to share their stories with me. I took note, of course, of which animals they were so I could check them out in my handy-dandy animal spirit guide book...very interesting indeed!

As I believe all things happen for a reason, our trip to Ritchie Falls was no different. In chatting with Kyla and sharing our interests we found a common one in an upcoming Women’s Retreat Weekend she has been planning and she asked me to come back and share my services! Very Cool! I’m excited about that and looking forward to going back and meeting others with common interests and similar thinking in self-healing.

Matt and Kyla are very good at what they do and are very attentive hosts. The next day of our visit we were sledded out to a lake with all fishing gear supplied along with bait, a portable fish hut, heater and Shawn with his motorized ice-auger drilled holes for us and drove his snowmobile around in circles to, stir up the fish! It worked like a charm! We got bites every time! Too bad we were such lame fishers or we could have come home with at least six giant trout but instead, out of great kindness and generosity, we gifted those beautiful fish with precious minnows to keep them strong and healthy for the winter!

All in all we had lots of laughs and fun with Matt, Kyla and Shawn out on the ice and with Tim on the exciting adventure driving home (but that’s another story!)

It was sad that the trip came to an end but with every ending there is a new beginning and I’m looking forward to my next visit to Beautiful Ritchie Falls a paradise of many lakes!

Thank you for this grand opportunity! Miigwetch! Hiy, hiy! Yvon and Sherry

Elder’s Eagle Lodge Community Submission

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33rd ANNUAL

SAGAMOK FAMILY

TOURNAMENT “Honouring the Legends”

Sagamok Family Hockey Hall of Fame

Date: March 5, 6, and 7th, 2014 Entry Fee : $350.00 Deadline: February 27, 2014 Time: 6pm -10 pm Place: Massey and District Arena

Hosted by Abitong Family

Contact Person: Michael Abitong or Allan Abitong (705)865-2777 (705)869-7570

sagamok news february 2014 digital

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