A Gathering Basket- Issue 8

A GATHERING BASKET FROM THE I-COLLECTIVE A MULTI-MEDIA COOK BOOK

ISSUE 8

“That Sovereign stuff is not valid.”

- The Detroit Police Department, February 18, 2022.

When Kirsten Kirby (Tlingit) arrived at 3pm to start the fire for the 3rd Annual Detroit Sugarbush Project’s Urban Native/Afro-Indigenous community’s maple tree tapping ceremony, at River Rouge Park, there was definitely no foretelling that five hours from then a police helicopter and 14 police officers, half in tactical gear, would descend on them as they readied for feast. As ceremonial participant, Rosebud BearSchneider (Anishinaabe) put it, “When we want to hunt, fish, or gather, even more so when you’re an Urban Native, you don’t have access to land and when you do have access to land you have to jump through all of these hoops and work with all of these systems that don't want you to be there.”

Through both Kirsten and Rosebud’s eyes that night, surrounded by elders, children, and their community this was both an awakening to the escalation tactics of the police, one where intimidation, devaluation, and outright disrespect are used to provoke a response that enables the use of force, and to one where Indigeneity is objectified by the colonial gaze as when these officers stated that they didn’t know it was a ceremony because, “nobody was dressed like an Indian”, and thus effectively relegating Indigenous personhood to a place in the distant past. And while they recognize that, “the frontlines are everywhere for Indigenous people”, there was also the recognition that, as Kirsten put it, “I feel more obligated to the land because of this happening. It creates urgency because there are people actively trying to dismantle your culture, and while we know that, sometimes there isn’t that urgency behind it but, for us, now there is.”

In this recognition of resilience, and in the spirit of Sugarbush, we look to the Algonquin First Nation community of Kitigan Zibi and Chef Kakgoosh Wawatay, aka Cezin Nottaway, for the first of two maple recipes in this issue. If you’re not familiar with the name, or work,of this First Nations chef you don’t have to look any further than episode 2 of the Red Chef Revival, an exploration of Indigenous reconciliation with the land, language, ceremony, and water through Indigenous Foodways. In this offering she brings to the table an opportunity many people won’t have had a chance to experience in an Amik, or beaver, recipe. While she will share some of her story later on we want to recognize some teachings on our Beaver relatives we have received.

One of these is that of winter tellings in the Wigwam. It was reflected to us that this dwelling is actually a reflection of Beaver’s lodge, a place of family, food, caretaking the waters, and land. It is in this space that Beaver is prepared for cooking first by securing them from the rafters over the fire and then being spun by the first person in the circle, beginning the storytelling process. It is with each spin, and subsequent stop, that thanks and prayer are given in succession. As it was told to us, it is this motion, and time of reflection, that recognizes all stages of this relatives life, i.e.; the person who trapped the Beaver has a different relationship to honor than the individual that prepared it or the person that is privileged with lining their moccasins with the hide and so forth. It is valuable to recognize our place in the circle, and that of those around us, especially when we carry the burden of taking life.

Lastly we find ourselves in the sugarbush and kitchen of Katy Bresette (Red Cliff Band) and Jerry Jondreau of (L’Anse Bay Band of Lake Superior Ojibwe/KBIC), of Dynamite Hill Farms, in Wiikwedong. When looking at the realm of Maple it is most often seen as maple leaf shaped candy, sugar, or syrup but there is another lesser recognized outcome from sugarbush and that is Maple Vinegar. With a history just as long as those more famous relatives it’s nice to see it take its place in the pantheon of the Indigenous pantry, and be showcased alongside a venison roast, but we shall leave that teaching to Katy!!!

P.S. we hear this dish will make your mouth water!

For a glimpse into the place Jerry speaks and teaches from just look at the Jondreau Decision of 1971. With a passion for the remembrance and revitalization of his people he honors those teachings and continues the battle to maintain treaty rights and to fight against the colonial systems that seek to control and dismantle them and as we can see from the recent happenings in Detroit, where Jerry was one of the initial teachers of this ceremony to the Detroit Sugarbush crew, this is a real and present danger.

One of the first memories I have growing up in my community of Rapid Lake, Quebec was when my mom started allowing me to help skin the beavers. She handed me the knife and said, “Awdish, p’koon dish”, meaning here you go, skin it now. I am so grateful to have learned such a beautiful tradition from my parents. I remember she’d give me the small ones to practice on. Bigger beaver pelts brought in more money and small ones were ok to learn on. It was a family affair. My dad would trap the beavers and my mom and I would skin them. My sisters were still too small to help with the skinning but, they did help stretch them. It was a way for our family to financially sustain ourselves as well as nourish our bodies.

- Cezin

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Roasted Amik (Beaver)

(Marinade can be used for other types of meaty ro INGREDIENTS 12-15 lbs Beaver (cut into large pieces or for roast leave whole) 3-4 Carrots (cut into chunks) 5-6 Celery (cut into chunks) 3 Onions (large dice) 5-6 cloves garlic (whole) MARINADE ¼ C Maple Syrup 3 tbsp Dijon Mustard 3-4 Garlic Cloves (finely chopped) ¼ C Apple Cider Vinegar 2 C Water

oasts!)

1. Mix everything in a bowl and give it a good whisking.

2. Place the beaver in a container. Gently pour the marinade over the beaver and give it a nice massage. Get all the flavours mixed. Cover and let rest overnight.

In a roasting pan, add all your vegetables and then gently

3. place the chunks of amik on top. Pour the remaining

marinade on top of everything and roast at 275° for about 6-7 hrs (meat should fall off the bones, if not, roast some more!)

4. Serve with mashed potatoes and squash, and side of caramelized onions

Our stories about Ininaatig (sugar maple) go back to the very early years of our existence as a peo Bodewadomi (Potowatomi). There are multiple versions of these stories depending on who is tellin of a harsh winter. These stories, when coupled with others, help develop our understanding of our stories are still told to this day while the snow embraces the land.

This relationship has become an annual celebration and has also provided us with a robust, traditio begin the sugaring process. We would make enough sugar for our family, neighbors, elders, and c canoes would carry large birch bark containers full of Ininaatig's gift bound for all four coasts. In 18 Ojibwe) produced 453,252 pounds of maple sugar. Not long after that year the timber barons mov Our economy and a large part of our cultural relationship with the trees became victims of the axe

The sugar economy didn’t end with the timber barons, instead, it was picked up by the non-tribal c out east. As colonization marched west, forests were replaced with agricultural land. The areas that converted slowly began to grow back. After several hundred years the forests that remained had re enough to support this new sugar economy for the settlers. Sugar demands had increased and the Anishinaabeg people didn’t have enough mature forests to continue to supply those demands. Th economy, devoid of Indigenous people, became very profitable. The fledgling country of Canada this so much they went so far as to adopt the sugar maple leaf as the central image of their country that still flies today. Nowadays, when people think of maple syrup or maple sugar they think of pan Canada or Vermont. They don’t think of our people. I believe it to be one the greatest heists of the

As time passes the forests in the Anishinaabeg territory have been healing and growing. With tha has been a renewed energy around the sugar tradition. Many families are tapping a few trees arou homes and connecting with the blood memories of our ancestors. Still others are tapping hundred and slowly reclaiming their place in the sugar economy. There is a significant difference in the philo Anishinaabeg sugar production. Ceremonies are being performed again. Language and songs aro tradition can be heard again. We are finding our way back to our responsibilities and the apprecia food that has cared for our people going back to those early winters that those stories speak abou time of reclamation and revitalization, know that there are some who have forgotten those stories. only see the economic return of this tradition.

Demand for maple products continues to outpace production, which means this can be a lucrativ for families and the industry. While maple products have been getting a lot of attention within the sovereignty movement and via Indigenous Chefs, it’s important to differentiate real Anishinaabe m products, versus labeled Anishinaabe products. The gratitude, ceremony, and responsibilities that buying from some Tribes or Indigenous producers.

There are some Indigenous producers and even Tribal businesses that sell maple products, but the product in their own bottles or packaging, slap their labels on, and make a sale. I think this is a dan from sugaring, it’s also leaving out the responsibility. It leaves out the ceremony. It leaves out the p of Capitalism. If we want to make a difference for future generations, buy from Indigenous produce community is involved in the production. Ask them if tobacco has been offered.

As we all walk forward trying to make the right decisions for our bodies, mind, spirit, and future ge contributing to the problem or are they the answer?

ople. As the Anishinaabeg people. We consist of the Ojibwe (Chippewa), Odawa (Ottawa), and the ng them, but the truth remains the same; Ininaatig saved our people from starvation coming out r place within these lands and illustrate our responsibilities to these beings that sustain us. These

onal economy. Every year as the winter loosens its grip, families gather in the sugar maple trees to community in general. The rest of the sugar would be traded all across Turtle Island. Our birchbark 865, my community alone (Keweenaw Bay Indian Community – L'Anse Bay Band of Lake Superior ved into our territory and commenced an unprecedented removal of our lush and healthy forests. e.

communities t weren’t ecovered e his new sugar understood y’s flag ncakes and e time.

at there und their ds of trees osophy of ound the ation for a ut. During this Those that

ve business food maple are inherent with real Anishinaabe maple products may not be what you're actually getting when

ey don’t actually produce those foods. They buy from large bulk sellers and simply put that ngerous and deceptive practice. While in a sense it’s reclaiming some of the economic benefits prayers and songs. In essence, those foods have no soul. They cater to the insatiable appetite ers that actually make their own product. Ask them how many trees they tap. Ask them if their

enerations, take the time to get to know your food producers. Are the foods we consume

Venison Roast Recipe INGREDIENTS Venison Roast (rump, shoulder, or large cut soup meat make sure its thawed!)

Maple vinegar (4 tablespoons-¼ cup) 1-2 medium yellow onion 4-5 garlic cloves 4 tablespoons oil of choice (high heat oils like avocado, grapeseed or vegetable recommended) Kosher Salt (1-3 tablespoons depending on preference) Pepper

EQUIPMENT

Enamel dutch oven, cast iron ditch oven or large pot with cover that is oven safe Tongs or large fork to move meat Large spoon Additional bowl and plate for holding ingredients

CLICK FOR RECIPE VIDEO!

PROCEDURE

Pre-heat oven to 200* F Coat venison roast with salt Note: its best to have a full “crust” of salt on the meat, but for those who prefer to reduce salt intake, you can sprinkle your preferred amount all on the roast Allow venison to sit in the dry brine for at least 30 minutes or up to 1 hour

Your goal is to get your meat up to room temperature. If you just took it

out of the refrigerator, let it sit for as long as possible Heat pot on medium high Add venison to pan. Continue to adjust heat between high and medium high to get a good sear. Leave venison for 5 minutes WITHOUT moving Check your pan regularly. It should be browning nicely around in the oil but not turning black. Continue to turn your heat up and down to avoid the burn ing, but to keep your pan HOT! While venison is searing, rough chop/large chop your onions and peel and crush your garlic Turn your venison roast over and repeat step 3 for the other side Remove roast and set on your extra plate to rest Turn the heat down to low/ medium low Add your onions to the pan and heat slowly until starting to change color Stir regularly to avoid browning Add the garlic and stir until fragrant (about 2 min) Add the vinegar one tablespoon at a time to deglaze your pan Scrape the brown bits from the seared venison and stir continuously You are looking to make a sauce consistency. You do not need to make a full gravy, the venison will release its own juices as it cooks Remove the onions, garlic, and sauce into your extra bowl Add your venison back into your pan Pour your saucy onions and garlic on top Put on the cover and put into the pre-heated oven Cook until you put a fork into it and it pulls apart with no effort (around 4 hours) You can increase your cook temperature up to 250/275 and reduce your cook time but you will need to check after 2 hours Use your sense! Taste! Smell! touch!

GRATITUDES: Katy Bresette Rosebud Bear-Schneider Kirsten Kirby Jerry Jondreau Cezin Nottaway The Detroit Sugarbush Project

THIS PUBLICATION IS MADE POSSIBLE BY THE FOLLOWING SUPPORTERS AND SPONSORS:

A GATHERING BASKET STAFF M. Karlos Baca, Britt Reed, Trennie Collins, Quentin Glabus, Kristina Stanley,

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