TREVOR’S TAKE: A SETTLER’S REFLECTION | LEARNING OJIBWE WORDS | HOW DO WE ‘SELL’ KAWARTHA LAKES?
THE LINDSAY ADVOCATE WINNER – MEDIA EXCELLENCE
MAY 2021
How little
WE KNOW Revisiting the Indigenous history we’ve erased
WILD RICE AND THE MICHI SAAGIIG NISHNAABEG REVIVING THE ANISHINAABEMOWIN LANGUAGE
Personal care. A personal touch. Our front-line people make all the difference.
Meet Donna McGregor Working in Recreation for the past 36 years has given me the opportunity to learn the life stories of the amazing people that have shaped not only our community but our country. Donna McGregor Activity Aide Learn more on our website www.caressantcare.com
240 Mary St W, Lindsay | 114 McLaughlin Rd, Lindsay
Hike for Hospice Returns Virtually in June! Though our Hike this year is going to look different once again, we are excited to Hike On! Join us for our virtual Hike for Hospice throughout the month of June. Anyone can participate! Whether you hike, bike, walk or run, the virtual Hike for Hospice is an amazing opportunity to come together safely with loved ones, anytime, anywhere, indoors or outdoors, to raise much needed funds for Hospice Services. For more information, please visit us at www.hikeforhospice.ca
May 2021 • Vol 4 • Issue 37
PUBLISHED BY
Fireside Publishing House, a proudly Canadian company. The Lindsay Advocate is published monthly and distributed to a wide variety of businesses and locations within Kawartha Lakes, North Durham and southern Haliburton County. We are a proud member of the Lindsay and District, Fenelon Falls and Bobcaygeon Chamber of Commerce. TEAM ADVOCATE
CONTENTS KAWARTHA LAKES’ FINEST MAGAZINE
FEATURES
EDITORIAL
Publisher: Roderick Benns Associate Editor: Nancy Payne Contributing Editor: Trevor Hutchinson Research, Strategy & Development: Joli Scheidler-Benns Contributing Writers: Sylvia Keesmaat, Mike Perry,
Kirk Winter, Jamie Morris, Ian McKechnie, Trevor Hutchinson Web Developer: Kimberley Durrant LETTERS TO THE EDITOR SEND TO
kawarthalakespublisher@gmail.com ADVERTISING & MARKETING
Advertising/Editorial inquiries: Roderick Benns
705-341-1496
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Graphic Design: Barton Creative Co. Photography: Sienna Frost, Erin Burrell
Visit www.lindsayadvocate.ca for many more stories FOLLOW US ON
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The Lindsay Advocate @lindsayadvoc
cf /The Lindsay Advocate PRINTING
Printed by Maracle Inc. OUR PRIVACY POLICY The Lindsay Advocate is independently owned and operated. The opinions expressed herein are the views of the contributors and do not necessarily reflect those of this magazine. Photos, text, and art work contained in The Lindsay Advocate are copyrighted and may not be published, broadcast, or rewritten without the express permission of the Publisher. Liability for incorrectly displayed advertising is limited to publishing corrections or advertising credit for subsequent issues. The Publisher reserves the right to reject, revise, cancel, omit, discontinue or even decline to print advertising without reason or liability, and without notice. The Publisher has made every effort to ensure information contained herein was accurate at press time. The Publisher does not assume and hereby disclaims any liability to any party for damage, loss, or disruption caused by errors or omissions.
13 10 Editorial: Selling Kawartha Lakes. 11 Opinion: Mike Perry…
Mike Cadeau? Story of a newfound identity.
13 Cover Story: How little we know:
Revisiting the Indigenous history we’ve erased means more listening and much more reflection.
22 Wild Rice and the Michi Saagiig Nishnaabeg. 24 Local man works to
ensure the future of Anishinaabemowin language.
22 29 BOOK REVIEW:
Michi Saagiig Nishnaabeg: This is our Territory.
IN EVERY ISSUE
4 Letters to the Editor 6 UpFront 9 Benns’ Belief 32 The Local Kitchen 33 Crossword 35 Friends & Neighbours 36 Just in Time 38 Trevor’s Take
Our Vision
We care about the social wellness of our community and our country. Our vision includes strong public enterprises mixed with healthy small businesses to serve our communities’ needs. We put human values ahead of economic values and many of our stories reflect the society we work to build each day. ~ Roderick and Joli
Advertising Sales: Contact us at 705-341-1496 • kawarthalakespublisher@gmail.com
Political paths, political journeys A TE
LIN
DSAY
AD O C V
Sixty year anniversary
My wife, Mary, and I will celebrate our sixtieth wedding anniversary on May 6. I would like to express my joy of having such an angel beside me for that length of time. We are so blessed In our little love nest Of, can you believe, sixty years? We’ve had our “ups” And we’ve had our “downs” But love has conquered our fears We are a team It sees like a dream The answer is, love smooths out the years. Jim Baldwin, Lindsay
People are nothing but economic units now
Thanks for your article — a scholarly article — on “A Poverty of Time.” (Benns’ Belief, March edition) I am tempted to quote Welsh poet W. H. Davies.: “What is this life if, full of care /We have no time to stand and stare.” You are, to my mind, correct to identify globalization, the obsessive pursuit of money, as being the enemy of leisure. Globalization has always been about the traders making more money, never about improving the lives of workers. That is true going back to the Phoenicians, or even earlier to the trade in flint arrowheads. Your final sentence is so true. By a strange coincidence I had a conversation recently with a staff member at Canadian Tire. He had lived much of his early life in Bobcaygeon. He painted an image of life at that time which was so rich. The clubs that formed, the activities that occurred, the showing of films in the arena, the theatre in Fenelon Falls, and the marvellous winter fair. The strong bonds of community were evident in everything from the daily work to the arts, and to recreational and leisure pursuits. As you note, the people have become nothing more than economic units for the wealthy. Alas, I see no way that we will ever shake off our chains. Peter Weygang, Bobcaygeon
I enjoyed reading Roderick Benns’ “Political Confessions,” (Benns’ Belief, April edition.) I have always been curious about how people arrive at their views in life, and in particular, their political views. Like Roderick, my parents influenced my earliest voting choices. Dad was a Second World War veteran who suffered from postwar complications that made employment a challenge. On more occasions than I like to admit, we depended upon church charity for money to buy food. The Liberal party offered the best support services, which my parents both appreciated. My first vote was for Pierre Trudeau in 1972. After graduating university in 1975, I worked in sales on salary plus commissions. My parents had taught me to work hard and to live within my means. As I watched Liberal government budget deficits add steadily to public debt, I rejected politicians who spent tax dollars irresponsibly, especially after studying economics as part of an MBA program. From 1981 to 2006, I voted for Conservatives and hoped that they would help us all to “live within our means,” but public spending and debt levels kept rising. In 2007, I learned by happenstance that I was a Libertarian in my personal principles and values. I sought out the provincial party and began to read more books in economics and political theory. My LibertarianConservative convictions have deepened over the past 14 years. Like Roderick, I share an interest in people, their prosperity and the health of our planet. What I find particularly interesting is that our approaches to these matters are so very different. Gene Balfour, Fenelon Falls
Has city missed the mark on cultural sustainability?
Referring to Kirk Winter’s article (Advocate online) about the city’s approval to hire a “museum curator/ manager” in response to the Olde Gaol Museum’s request for municipal funding, the article missed the point entirely. This undefined staff person has not been hired. The city doesn’t even know what to call the position yet, nor what they will be doing exactly. What is clear is that the city needs assistance themselves in helping to roll out their cultural master plan and this new city staffer may be a great resource for the city in that regard. This may be a positive aspect of this decision.
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However, it doesn’t address the needs of the Olde Gaol Museum. Splitting a staffer between 12 different organizations does not mean that the person will be in the buildings doing actual hands-on work. The city can talk about supporting all museums “equally” but the reality is that they don’t all have the same needs. The Olde Gaol’s collection dwarfs Maryboro, Boyd and Kirkfield museums combined and continues to grow monthly. The Olde Gaol Museum’s needs have progressed beyond what can be reasonably expected of volunteers and requires professional skills to complete the work. It’s not that the volunteers don’t know what they are doing; it’s that they do, and they are doing it really well. The museum is growing. It needs municipal funding for core operations just the same as many other museums in adjoining municipalities get. If the other cultural organizations in Kawartha Lakes have needs, why aren’t they also doing deputations to council? Zac Miller, Pontypool
Being Black in Kawartha Lakes issue appreciated
Thank you so much for doing this story that highlights the true voices of the Black community in Lindsay. I’m glad you kept it honest and real. It was very eye-opening. And thanks to the contributors for being so brave and honest about your lived experience. Juliet Young
Show us the GO bus, Laurie Scott
Laurie Scott, MPP, I received your newsletter. On your list you say you want to support health and long-term care, local businesses and local infrastructure. I would like to know what you mean by infrastructure. For more than 10 years many people in our city have been looking for a GO bus connection. Not everybody in this city owns a half-ton truck or SUV to drive to Peterborough or Toronto for a medical appointment. Our town of more than 21,000 people is growing. We need transportation! Beaverton, Cannington and Sunderland are connected to a GO bus; why not Lindsay? Gunter Schubert, Lindsay
Love those recipes
So grateful to Diane Reesor for sharing her carrot soup recipe (April edition of the Advocate) which I have enjoyed many times at Sweet Bottoms Café in Fenelon Falls. The Local Kitchen is the first page I like to read in your magazine. Keep the good recipes coming. Gerarda Schouten, Coboconk
We want your letters! Send us your thoughts to be featured on this page.
The Lindsay Advocate welcomes your Letters to the Editor. We reserve the right to edit letters for clarity or length. Simply email kawarthalakespublisher@gmail.com. Please keep your letters to 200 words or less.
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Quantify Numbers that matter
Indigenous federal political representation
10 3%
The number of Indigenous MPs in Canada’s Parliament.
UPFRONT
Pinnguaq delivers education programs to remote Canadian communities
The number of Indigenous MPs in Canada expressed as a percentage.
Source: Food Insecurity Policy Research
New Zealand has parliamentary seats reserved for Indigenous people For more than 100 years New Zealand has enshrined
guaranteed seats for the Maori, the Indigenous people of the territory, in its parliament. New Zealand established treaty rights between Maori and the Crown in 1840.The legislation was originally known as the Native Representation Act; four parliamentary seats were assigned for Maori in 1867 — the year Canada became a nation. Now, a set of “Aboriginal electoral districts” provides for specific representation of Maori people which ensures for a high degree of Indigenous representation. Every area of the country is covered by both a general and a Maori electorate. While the Maori people represent little more than 15 per cent of the total population, about 21 per cent of
New Zealand’s parliamentarians are Maori.
While still quite active in Nunavut, Lindsay’s Pinnguaq (the company name is Inuktitut for play) has grown to provide STEAM (science, technology, engineering, art and math) experiences in learning and development in rural, remote and Indigenous communities across Canada. For example, from January through March 2021, Pinnguaq delivered programs in 38 different communities across six provinces and territories. The non-profit was founded in 2012 in Pangnirtung, Nunavut, with a focus on bringing technological experiences to Nunavummiut (residents of Nunavut). “Pinnguaq centres all its activities around a life-cycle approach to service,” says Ryan Oliver, CEO and founder of Pinnguaq. “This approach encompasses education, resources, mentorship, employment, production and advocacy. At the very core of this model is community.” Locally Pinnguaq has worked with King Albert school, the Kawartha Lakes library system, the Boys and Girls Club, Big Brothers and Big Sisters, Curve Lake First Nation, the Mississaugas of Scugog Island First Nation and the Kawartha Gallery to name just a few. While closed at this time due to COVID, Pinnguaq has operated a Makerspace at its Adelaide Street North location since September 2019 and has been offering free virtual online programming since the start of the pandemic. Pinnguaq is also one of 14 national organizations to deliver the Digital Skills for Youth program funded by the Canadian government. From Apr. 1, 2020, to Mar. 31, 2021, Pinnguaq provided $1.96 million to train and help pay wages for more than 100 interns at 56 businesses, including eight locally.
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Business UPFRONT
Grasshopper Lawn Care is cleaning up — one property at a time
Jeremy Decloux’s Grasshopper Lawn Care is a known quantity in Durham Region when it comes to lawn care, tree trimming and pretty much all other aspects of property maintenance. But now Decloux is calling Lindsay home, planting roots here in Kawartha Lakes and hoping to grow his small business locally. With 18 years’ experience, Decloux says his family business aims to treat customers in a personal way. “When you become a client of ours, it’s like we become partners,” he says. Decloux says his favourite part of the business is to meet new people and his satisfaction comes from assisting others in “making their property look more beautiful for their enjoyment.” “I love to help people — it’s what I do,” Decloux says. Decloux says he’s looking forward to becoming a “contributing resident of Lindsay, and a part of this community.” He is working to build his Grasshopper brand across Kawartha Lakes over the spring and summer. Services include all aspects of lawn and garden care such as pruning, tree and stump removal, planting, garden design and more. Decloux is also available during the long winter months for snow removal. Visit thegrasshopperlawncare.ca or call 705-320-8224.
Real estate buyers and sellers see plenty with OneLook
OneLook Productions, a real estate marketing company, is seeing a surge in interest, says co-founder Darryl Griffioen. Based in Prince Edward County but serving Kawartha Lakes, Northumberland, Peterborough and Durham Region, among other areas, the company offers professional photography, 3D tours and floor plans, and “cinematic listing videos” — short movies about a property. “We are also fully licensed for drone operations, which in rural areas really helps tell the full story of a listing,” Griffioen says. Griffioen grew up just outside of Lindsay, where his parents still live, and attended Heritage Christian School and St. Thomas Aquinas Secondary School. He also fondly remembers his six years working in a variety of positions at the Olympia Restaurant. OneLook co-founder Ryan Snyder was raised in nearby Orono. The three-year-old company is seeing a surge in
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Grasshopper Lawn Care owner Jeremy Decloux. Photo: Roderick Benns
demand along with the local housing market. “We are finding that more and more people are looking to get out of the city and move to smaller, rural communities. People are craving more outdoor space and are finding they can get more bang for their buck if they look further out of the city,” says Griffioen. With the goal of focusing their business on rural areas, Griffioen says it was an easy decision to launch into the Kawartha Lakes market where OneLook’s Jason Nicoll, a local resident, serves clients. To learn more visit getonelook. com or call 1-800-565-9309.
OneLook Productions owners Ryan Snyder and Darryl Griffioen.
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BENNS’ BELIEF RODERICK BENNS Publisher
Time to go electric
Our next car is going to be electric. An EV. Currently, (pun intended) we’re nursing a petrol-sucking, seven-year-old SUV that has traversed highways and back roads from St. John’s, Newfoundland, to subarctic Yukon. (It’s not petrol-sucking any more than the average gas vehicle; I’m just making the case for going greener.) Now that the federal government has released its budget, it’s clear there are incentives for auto makers to start building more of them – and fast. Volkswagen predicts all-electric vehicles will make up 70 per cent of total European car sales by 2030. Here in Canada, the best projections are that more than half of all car sales will be fully electric within nine years. One of the biggest reasons for not going electric has been so-called “range anxiety” — the fear that we won’t be able to make it from one destination to the next without running out of e-juice. Wait … no, that’s a different kind of fear for vapers. I mean battery power. But range is also getting better. The Hyundai Kona, for example, is the first sub-compact SUV in Canada, and can travel up to 415 kilometres on a single charge. That’s plenty of range for local and regional driving for most people. It’s a no-brainer that the government must start funding and building more chargers across the country. Lindsay has four stations where you can get a fast charge, and there’s a smattering of other charging stations at businesses across Kawartha Lakes, including at Riverside Inn in Norland. A “level three” charger, like the one at the Lindsay Recreation Centre, can restore an EV to 80 per cent capacity within 30 minutes. From a personal standpoint, if we’re going to do this, I think we should go all the way — not one of the hybrid vehicles but a full-on, 100 per cent petrolfree experience. At this point, going hybrid seems like putting a toe in the lake when really what the planet needs is for us to take a running leap off the dock. I’ve heard the arguments against EVs because of the critical metals, such as lithium and cobalt, that need to be mined to produce their batteries. However, both of those metals are fully recyclable and can be used over and over repeatedly. They are also already in demand for phones and laptops. According to BetterNZ Trust in New Zealand, a gas-powered car is just as likely to be full of most of the same components that require pillaging the earth, from steel, to plastics, circuit boards, carbon fibre, copper and much more. You may doubt this focus on electric cars, given we live in small towns and are largely rural. But as everyone’s favourite Star Trek villains assert, resistance is futile. The EVs are coming, and with them cleaner air, lower emissions, and quieter vehicles. What’s not to like?
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EDITORIAL
Selling Kawartha Lakes How do we “sell” our city to others? How do we persuade people who do not live here to visit, stay a while and spend more money than before? That was up for discussion at a recent city council meeting as two different consultants advised council on how Kawartha Lakes should approach tourism marketing over the next five years. The consultants from KWL Advisory and Mellor-Murray Consulting were especially focused on the so-called shoulder or off-peak seasons of spring, fall and winter. Their conclusion was that Kawartha Lakes had to set itself up to be a place of “natural experiences,” offering experiential tourism where people get to “touch, taste, and feel” what the city has to offer. This has been on the mind of city officials for a while now. For instance, in the fall of 2018 the Kawartha Lakes Arts & Heritage Trail did a trial run of just such an experiential idea. Over the course of a weekend participants were introduced to the art of building dry stone fences. Participants worked on restoring a section of the roughly 150-year-old Laidlaw stone fence that lines a stretch of Balsam Lake Drive. This included accommodation at the Days Inn in Lindsay in the evening before participants returned to work the next day. That’s not the kind of experience most people have had and even a small municipality can pull something like this off, with enough creative ingenuity. It’s the bundling together of activities to get people to stay longer that the consultants say is important. We can’t compete with Peterborough’s venues in terms of holding large-scale concerts, but we can certainly innovate on smaller and more intimate levels, especially given how close we are to the centre of the universe, Toronto, and the rest of the eight-million-strong GTA dwellers. The five-year tourism strategy was adopted by council. Now, in the shadow of the worst pandemic we have known in modern times, our small businesses will be counting on the success of this strategy. Council, tourism-focused operators and entrepreneurs must come together and bring this new tourism plan to life.
LETTER SPOTLIGHT Wonderful vaccination service A commendation is in order for all the people involved in the vaccination program at the Lindsay fairgrounds. From the minute we drove in to the first checkpoint, we were met with friendly and professional service. We had booked online and the staff had all our information so we moved ahead to each station very quickly. We soon had our vaccines and were on our way — after a total of 22 minutes. I want to say thank you to all those involved for making this easy and simple. Even though the staff had been standing on cement floors for hours with the wind whistling in the doors of the Coliseum, everyone was kind and pleasant with all of us. The concept of staying in your car and driving through the different steps of the process is ideal. Before we got back home, our vaccine certificates were in our email even though we had been given paper copies before we left the building. Simply wonderful — well done! Gail O’Neill Jackson, Bolsover
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OPINION
Mike Perry… Mike Cadeau?
}} Story of a newfound “Half-breed” MIKE PERRY Mike Perry is a long-time Kawartha Lakes resident and new Lead of Government Law and Constitution with the Métis Nation of Ontario. “Oh, and by the way … we’re Métis,” my long-lost sister shouted into the phone last New Year’s Eve, talking over the background chatter and clinking of glasses at her house party in Madrid. That got my attention. Early the next morning, I hopped onto Ancestry.ca with a curious spirit and fresh cup of coffee, ready to explore my sister’s (and my) family tree. And there it was, numbered and everything, with some 400 pages of documentation: Verified Métis Family Line 7023. My birth father’s last name is Cadeau. My ancestral grandmother — Niganihijigak — was Anishinaabe/Menominee (“the people”) hailing from what is known today as northern Wisconsin. Her daughter married my great-great-great-grandfather, a fur trader from Quebec, in Red River, Manitoba. The family emigrated via the historic Métis communities of Sault Ste. Marie and Drummond Island to settle in the historic Métis community at Penetanguishene in the early 1800s. I have even found a copy of my distant grandfather’s fur trading licence with the Northwest Company. But who are the Métis? According to the census, there are some 600,000 Métis people across Canada including more than 120,000 here in Ontario. This past year, I have been learning a lot more. I have learned that, contrary to the popular misconception, having an Indigenous relative does not make a person Métis. One must prove — with documentation — their connection to a root ancestor who was Métis and lived in historic Métis lands in the Métis way of life. I have also learned that, unlike settlers, the Métis were unique not simply by their marriage to, and families with, Indigenous people, but in living highly mobile lives
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with their own language (Michif) and distinct culture as hunters, trappers, traders, interpreters and guides. And I have learned that while Métis people are counted among the Indigenous peoples of these lands, including in the Canadian Constitution, their rights tie back to the Métis’s historic existence as a thriving people that existed before Canada became a country. Speaking of government, the Métis people already had peaceful government with a constitution and trade long before the Crown came calling in Manitoba. I must admit, it’s been overwhelming at times, though oddly familiar. I had a Quebec flag in my bedroom as a teenager in Fenelon Falls, I already speak French and I’ve gone to powwows and advocated for Indigenous justice for a long time. My daughter even has her bundle from her first birthday where we smudged. A friend of mine who is Haudenosaunee called it “blood memory.” I like that term. And my great-grandmother was born right here in Lindsay. Life’s connections.
I have even found a copy of my distant grandfather’s fur trading licence with the Northwest Company. I keep practising my French and reading about Métis history and culture. I want to play the fiddle, go on the hunt and play Métis games with my kids. I’m planning a family trip — once COVID permits — to retrace the steps of our ancestors through Georgian Bay back to Red River and the Menominee. For now though, I’m just enjoying learning, celebrating the richness of life’s surprises and who knows — I may even get a tattoo! Marsee! Pishshapmishko!
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How little
we know
}} Revisiting the Indigenous history we’ve erased
SYLVIA KEESMAAT Writer-at-large
How do we tell the history of a people and a place when we have tried to erase that people from that place? The people I am referring to are the Michi Saagiig Nishnaabeg, the original people of what is most recently called Kawartha Lakes. How do we recount their history when most people don’t even know their name? CONT’D ON PAGE 14
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MICHI SAAGIIG NISHNAABEG Truth and Reconciliation Community Bobcaygeon The Truth and Reconciliation Community Bobcaygeon was set up in 2015 to “foster and develop respectful relationships among Settlers, Indigenous neighbours and the Land,” according to its website. “We encourage and support one another, and anyone who will join with us, in moving towards restitution and decolonization. We are learning, educating, and working towards reconciliation locally within the Settler community and in relationship with the Michi Saagiig Nishnaabeg.” The group is actively engaged in learning about and honouring treaties, both locally and elsewhere in Canada. It also wants to promote awareness among other settlers in the community. Learn more at trcbobcaygeon.org
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CONT’D FROM PAGE 13
Do we begin with the treaties, the official documents of 1818 and 1923 that the Michi Saagiig Nishnaabeg were forced to sign, ceding control of their land and later their hunting, fishing and gathering rights to the colonizers? Do we discuss how a people who did not consider the land something that could be “owned” or “sold” thought these were agreements to share the land peacefully, not agreements that relinquished their rights completely? Do we talk about how the agreements were written in a language not fully understood by the Michi Saagiig Nishnaabeg, and how the government stopped paying the meagre annuity it had promised as soon as possible? Do we talk about how without access to hunting and fishing the people began to starve?
Do we talk about how the agreements were written in a language not fully understood by the Michi Saagiig Nishnaabeg, and how the government stopped paying the meagre annuity it had promised as soon as possible? Or do we describe how we tried to erase the land from the memory of the Michi Saagiig Nishnaabeg by taking their children to residential schools where they were forbidden from speaking the language or telling the stories of their elders? Should we disclose the abuse the children suffered and the stories of trauma that replaced the stories of the land? Should we recount the sad tale of the Sixties Scoop, which took children from their parents and placed them in settler families where most never heard the stories of the land again? Or should we tell of wave after wave of settlers moving into Kawartha Lakes, cutting down the maple, nut and fruit trees, the birch and the basswood, to make way for farmland? Should we describe how the pastures and meadows tended by the Michi Saagiig Nishnaabeg were ploughed under by the settlers, and how the deer, rabbit, coyote and fox declined, while the
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elk disappeared altogether? Should we recount how the mills polluted the waters? How the dams drove out the salmon? Should we reveal how the dams and the locks constructed for settler pleasure boats, drowned the wild rice beds, the people’s staple food? Should we tell how the cottagers colonized the shores of the lakes, preventing access for fishing and harvesting? Or should we listen to the knowledge keepers of the Michi Saagiig Nishnaabeg, to hear the history that we have tried to erase? Should we listen to and read the stories of Gidigaa Migizi (Doug Williams) of Curve Lake, recounted in his book, or Leanne Betasamosake Simpson, a knowledge keeper of nearby Alderville First Nation and author of As We Have Always Done, that tell of the living relationship between land, people, animals, and plants? 051916 Tracy Hennekam BC proof.indd Should we open ourselves to the stories of how the trees and the waters provided food for the Michi Saagiig Nishnaabeg, food that they followed each season? How the maple bush provided sap in the spring; how the three sisters (maize, beans and squash) were planted in
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well-tended clearings; how the forest and fields provided berries and nuts, along with medicines from flower and bark. How all of this was tended and gathered in the summer. How in the fall the deer and the elk provided meat for food, fur and hides for clothing and shelter, bone and sinew for tools and thread. How in the fall the people gathered at the shallow lakes in the Kawarthas to harvest the manoomin, the good seed, growing on the waters of the lakes, feeding not only the people but all the creatures that lived in the rice beds and browsed among its foliage. Should we learn about how the birch trees provided bark for canoes and containers, the spruce and pine provided pitch for sealing, how the Mother Basswood provided not only food and wood, but inner bark that was made into twine and thread or woven into baskets? CONT’D ON PAGE 16
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great ways to learn more 1
Attend the annual Curve Lake powwow for singing, crafts, dancing and food. Powwows are an important part of the lives of many Anishnaabeg.
2
Visit the Whetung Ojibwa Centre in Curve Lake.
3
Ask staff at the Kawartha Lakes Public Library for reading suggestions about Indigenous history and culture.
4
Take the free Indigenous Canada course online through the University of Alberta.
5
Visit the Olde Gaol Museum in Lindsay to see First Nations artifacts from our area.
6
Watch Cottagers and Indians, a CBC documentary hosted by Curve Lake’s Drew Hayden Taylor, about the dispute over cultivation of wild rice in local lakes.
7
Join the Bobcaygeon Truth and Reconciliation Community group or start your own.
MICHI SAAGIIG NISHNAABEG CONT’D FROM PAGE 15
Should we listen to how the land held the stories of the Michi Saagiig Nishnaabeg, how the land held their sacred spaces, the places where their ancestors lived and are buried, how the land gave them their rituals, provided lessons for their children? Should we learn how the land held them in love? Should we perhaps listen to the stories of how all the creatures, plants and animals were considered to be the relations of the Michi Saagiig Nishnaabeg; how thanksgiving was offered to Creator and tobacco was given in thanks to those creatures who sustained the people? How this way of life endured for thousands of years because it was deeply rooted in respect for all the living things that shared this land; how this people could be sustained for thousands of years in this place because traditional Indigenous knowledge has passed on from generation to generation the skills and love necessary to ensure that this land can provide all that is needed for the plants, the animals, the forests and the lakes, and the Michi Saagiig themselves to flourish. Should we learn how this culture, in the words of Gidigaa Migizi, “was designed to be sustainable and to protect our children yet to be born”? Should we listen to how the Michi Saagiig Nishnaabeg were willing to share the land? How they shared this land with the Odawa and the Huron (also known as the Wendat) over the centuries? And how they shared their knowledge with the first settlers in this place? Perhaps we shouldn’t attempt to tell the history of a people who were here for thousands of years before settlers like ourselves arrived. Perhaps instead we should admit, as we go about our daily lives, farming the fields that we think are “ours,” paddling on lakes and sitting on waterfront that we think are “ours,” that we are unaware of the history of the people that were here for thousands of years, unaware of their history with this land, unaware of their sacred relationship with the animals, the rocks and the waters. Perhaps we should confess how little we know. And then, perhaps we will be able to commit to listening to the knowledge keepers like Gidigaa Migizi and Leanne Betasamosake Simpson. Perhaps we will read their work, listen to them speak, rejoice that the language and traditions are once again being passed on to the younger generation. Perhaps as settlers, it is time to learn the history of the Michi Saagiig Nishnaabeg and this land that we now call Kawartha Lakes. Perhaps it is time to begin the hard work of learning how to truly share this land so that all can flourish, rather than continuing to erase the history of those who were here before us.
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Perhaps we should confess how little we know.
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Anishinaabemowin (Ojibwe) Words Boozhoo Aaniin
Greetings (Formal) Hey (short for how are you)
Zhashk Muskrat
Aaniin ezhiyaayen?
How are you?
Bineshiiyag Birds
Biindigen
Come in
Migizi Eagle
Aaniish Ezhnikaazyen _______ Ndizhnikaaz
What is your name? My name is _______
Miigwech
Thank you
Crane Jijaak (not often said around here) Paapaase Woodpecker
Gi-zaagin
I love you
Maang Loon
Gigawaabmin baamaa pii
See you later
Zhiishiib Duck
Gigawaabmin Minwaa
See you again
Baamaapii later (sometimes used as ‘bye’)
Zhaangwesh Mink Bineshii Bird
Diidiins Bluejay Giigoonh Fish Giigoonhyag
Fish (pl.)
Gii-mnoyaamgad gaa-ginooninaan It was nice talking to you
Miigis
Cowrie shell
Bi-waabmishinaan minwaa
Gitigaanan Gardens
Come see us again
Gitigaan Garden
Wesiinyag Animals
Gitigemiinan Seeds
Nimosh Dog
Jiibikoon Roots
Mik Beaver
Manoomin
Gaazhag Cat
Semaa Tobacco
Gaag Porcupine Ma’iingan Wolf Misaabe Mkwa
Grizzly bear
Mishiikenh / mkinaak
Turtle
Mkwa Bear Waawaashkeshi-mide
Deer fat / Tallow
Mshkode Bizhiki
Buffalo
Nigig Otter Waabzheshi Martin Waawaashkeshi Deer
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Wild rice
Mshkodewashk Sage Wiingashk Sweetgrass Giizhik Cedar (zhngob / shgob – ‘fir tree’ is often used in Curve Lake) Wiigbiish
Basswood tree
Wiigwaas
Birch tree
Ninaatig Maple Zhingwaak
Pine tree
Mtig
Tree / Log
Bigiw
Pitch / Sap
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KIRK WINTER
Philips wants to see Mohawk recognized by the province as a substitute for the compulsory French as a second language credit that most Ontario students take in Grade 9. At a recent school board meeting, chair Bruce Reain asked if both the Indigenous Advisory Committee and the board as a whole believe the province’s decisions regarding the Mohawk language were ill-advised. Reain also asked trustees for direction; the letter asking for assistance was addressed to the chair, and Reain said he personally supports Franks’ call for change. Several trustees expressed firm support for Chief Franks. Judy Saunders not only recommended the board write to the ministry supporting Franks, but also suggested that letters on the issue be sent to the Ontario Public School Boards’ Association and area MPPs and MPs. “This is our responsibility,” vice-chair David Morrison observed. Trustee Don Alton concluded the discussion, saying, “The Mohawk language should be recognized. It was here long before English and French were here.” A motion of support for the Wahta Mohawk passed unanimously with Reain taking responsibility for writing the letter of support Franks requested.
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m ou ty
oving and fee lin g
eat gr
Few things are more important to a people than their language and culture. The Wahta Mohawks who live in the northern reaches of the Trillium Lakelands District School Board of Education catchment area now have the support of the board’s trustees in the First Nation’s fight for language-credit equality. In the 2021–22 school year, Mohawk will be offered as a credit course for students at Bracebridge and Muskoka Lakes Secondary School. Chief Philip Franks of the Wahta Mohawk Council says he is excited about the new course. “There is an urgent need to revitalize and promote the Mohawk language.” Franks wants to see Mohawk recognized by the province as a substitute for the compulsory French as a second language credit that most Ontario students take in Grade 9. At present, Mohawk can only be substituted for French if students have taken the language in elementary school, which TLDSB does not yet offer. In a letter to the board, Franks called the ministry decision “patently unfair” and asked TLDSB “to help Mohawks advocate for change.” The board’s Indigenous Advisory Committee expressed concern about the ministry’s decisions on Indigenous language credits. The committee says it fully supports Franks’ call for Mohawk to be an equal option for the Grade 9 language credit.
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KIRK WINTER Municipal Affairs
NOTES FROM CITY HALL
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Five-year tourism plan adopted Council unanimously adopted a five-year tourism strategy that aims to make Kawartha Lakes a destination for tourists outside the busy summer season. The strategy also focuses on how tourism operators might attract visitors for longer periods of time and package events so tourists spend more money during their stay.
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City approves hiring museum curator-manager Kawartha Lakes council approved the hiring of a museum curator-manager in the next two to three months who will have a very broad portfolio of responsibilities assisting the many cultural organizations in the city. Ron Taylor, the city’s chief administrative officer, reminded council that organizations like the Olde Gaol Museum “had outstripped the ability of their volunteer boards” and that this new person will be a “community resource.” City to look at repurposing Ops Community Centre By a unanimous vote, council approved a staff study due back at the end of summer on the details of converting Ops from an arena that supported ice sports to a multi-sport destination able to accommodate indoor soccer, volleyball, pickle ball, ultimate frisbee, box lacrosse and more. Councillor Patrick O’Reilly, whose ward contains Ops Community Centre, supported the repurposing motion. “We will keep the community centre, refurbish it and this will be the first step to it remaining the community hub that it has always been,” he said. Mayor Andy Letham, who cast the deciding vote to close the facility as an arena last November, supported the refurbishment of the building.
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Wild Rice and the Michi Saagiig Nishnaabeg
Like Indigenous people the world over, the Michi Saagiig Nishnaabeg who have lived in the Kawartha Lakes for thousands of years have a culture rooted in a staple food: manoomin, which means “the good seed.” Although manoomin is called “wild rice” by settlers, it is actually a grain. Manoomin was important for all of the relations that shared the waters: the muskrat and the beaver who used the fibres and ate the shoots; the red-winged blackbirds, rails, pigeons, quails, heron, cedar birds, woodpeckers and ducks that ate the grain; the frogs, turtles, fish and insects that lived amongst the rice stalks; the deer, elk and moose that grazed the foliage. According to Leanne Betasamosake Simpson, a Michi Saagiig Nishnaabeg knowledge keeper from Alderville First Nation, wild rice also held the knowledge and memories of the people. Traditional Indigenous knowledge was necessary throughout the harvest: for offering thanks to the Creator, building a canoe, shaping a paddle, finding an appropriate stick to knock the grain off the stalks, knowing when the rice was ready, building just the right fire for roasting the rice, sewing the moccasins for hulling and dancing, making the baskets used for the
SYLVIA KEESMAAT Writer-at-large
winnowing, making the birch and cedar bark containers for storage, and knowing how far down to dig and how well to wrap to keep moisture from the rice when it was buried in storage. The harvest of manoomin was also crucial for creating bonds of kinship and community, for teaching patience, humility, cooperation and respect, and for providing a basis for governance and community organization. As Betasamosake Simpson points out, this means that the wild rice harvest occurs in a context of love — for the land, for Creator, for all the human and animal relations that are enmeshed in the life of manoomin. Being rooted in such love enables the Michi Saagiig Nishnaabegto know who they are and how they are to live in the world. They are a people who live in the land where plants grow on the water, plants that sustain them and give them life. With the coming of settlers, however, the Michi Saagiig Nishnaabeg were cut off from the traditional ways that they had harvested and hunted their food for generations. The deepening of the lakes when the TrentSevern canal system was created drowned the majority
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of the manoomin in the lakes. Soon, the lakes were so polluted from settler sewage, farming chemicals and industry that the manoomin could not grow. How could the Michi Saagiig Nishnaabeg teach their children the rhythms of the seasons, with no manoomin to harvest? How could they learn to judge the ripeness of the grains, the exact moment when the parching was enough? Why would they learn to make the birch bark baskets and the dancing moccasins?
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The deepening of the lakes when the Trent-Severn canal system was created drowned the majority of the manoomin in the lakes. Without manoomin, what would ground their ceremonies? How could they thank the Creator for a gift that had been taken away? About what would they sing? Over what would they dance? The manoomin grounded the Michi Saagiig Nishnaabeg in their place. Without it they were cast adrift. Betasamosake Simpson is clear: without the manoomin, their identity as a people will disappear. Unless, of course, the manoomin begins to return and the knowledge holders begin to share their memories of the harvest, the ceremonies, the wisdom of old, the stories of manoomin. This is precisely what has happened, as the manoomin has begun to return to the less polluted lakes. The return of the manoomin has not been without controversy. Even so, people like Betasamosake Simpson are determined that their children will learn the ways of the manoomin once more, and in so doing continue to be the people whose food grows upon the water.
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Local man concerned about future of Anishinaabemowin language
KIRK WINTER Municipal Affairs
At least 85 Indigenous languages in Canada are either vulnerable to or facing outright extinction, according to the United Nations Educational Scientific and Cultural Organization (UNESCO). One of those languages is Ojibwe, or Elders share that the Anishinaabemowin, the language spoken locally by the Nishnaabeg of Curve term Anishinaabemowin Lake First Nation. If D.J. Fife has his way, this ancient and complex language will acknowledges the not disappear without a fight, but the challenge is great. creation story of the “It is a dire time for the language today in Ontario. The language is seriously Ojibwe people: endangered at Curve Lake. I would say there are perhaps fewer than 20 profi“Anishinaabe” means cient Anishinaabemowin speakers left in our community,” Fife said. UNESCO “the spirit that is concurs, reporting that there may be fewer than 6,000 Ojibwe speakers left in lowered down from all of Canada. above,” “-mo” refers Fife, 30, and originally from Curve Lake, is by day a park warden at Petroglyphs Provincial Park, home to the historical and spiritually significant to expression through Kinomaagewapkong (the Teaching Rocks). speech and “-win” refers Fife studied Anishinaabemowin throughout elementary and high school, just to the life energy within, as many of his peers did, never with any intention of becoming an unofficial used to do so. Linguists spokesperson for language preservation. also explain that “-win” “I grew up in Curve Lake,” Fife told the Advocate in a series of telephone is a nominalizer that turns and email exchanges. “Most of the people born after 1960 in Curve Lake don’t the verb Anishinaabemo speak Anishinaabemowin fluently. Most knew some words but didn’t know the (“he/she is speaking the language. My mom’s generation forward could understand the language to an Anishinaabe language”) extent, but they could not speak it. Despite the fact it was taught in school, you had to pursue it on your own to get really good at it.” into a noun. Residential schools were one of ~ The Canadian the biggest contributors to the loss of Encyclopedia (online) Anishinaabemowin, also called the language, Fife said. “There were certainly active attempts made to deOjibwemowin and historically monize the language and culture. My known as Ojibwe/Ojibwa or grandparents’ generation was actively Chippewa, is an Indigenous punished for speaking the language at school, but the language remained language spoken from alive in the community. The problem was outside of that tightly knit comSaskatchewan to Quebec, munity the language was not seen as a positive asset.” concentrated around the Although there was an uptick of interest starting in the 1970s, Fife Great Lakes. It is the heritage added, “The overwhelming settler culture and not enough opportunity to language of more than 200,000 use the language as a tool for advancement impacts the interest in learning people in Canada and the Anishinaabemowin. You have to want it as a part of your identity. You have to make a point to learn it and many start, but not many have reached United States. a level of fluency.”
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D.J. Fife is doing his part to ensure the Anishinaabemowin language survives.
Ojibwe is not a single standardized language, but a chain of linked local varieties, grouped into nearly a dozen dialects. Each dialect (and within dialects, each local variety) differs in details of pronunciation, vocabulary and grammar from the others, with differences between non-adjacent dialects often being great enough to impede understanding between their speakers. Speakers of Ojibwe consider their language to be precise, descriptive and visual, and feel that it is among the greatest treasure of their cultural heritage.
Through repetition and effort, Fife made his language more than an academic pursuit. “For many years every week I would speak to my grandparents working on my language. Speaking to them gave the language a usefulness, a purpose. You cannot learn it to tick a box for a self- identity checklist; ~ Ojibwe People’s Dictionary Project, it needs to have meaning in your daily life. sponsored by the University of “For many Indigenous people we are just trying to fit in Minnesota’s Department of with the wider (settler) community as a whole. As a young Indian Studies (online) person I was always trying to tap back into my culture and nail down my identity and who I was, while many others were just trying to get by.” With English as the only option for work and advancement, Anishinaabemowin was not only not a benefit; it could be a disadvantage. “Folks who struggled with English were stereotyped as people with a lack of intellect,” Fife said. Since graduating high school Fife, who never intended to be a teacher, has shared his knowledge of the Anishinaabemowin language with students at elementary and secondary schools in the Kawartha Pine Ridge District School Board and college students at Georgian College in Barrie. “I would much rather talk about the language than teach it, but with the help of my granny, who assisted me delivering program, I was always willing to give it a shot,” Fife said. “Many Ojibwe teachers today are like myself and have learned Ojibwe as a second language,” Fife said, adding that while the language is best learned through immersion, there are only two such schools in Ontario. “Many will struggle breaking down the language otherwise. In any other school setting there should be a balance of culture and language, and fluency should not be expected as a goal.” English-speaking Canadians don’t necessarily gain fluency in French from 75-minute daily high school classes, he noted, so Anishinaabemowin is no different. “We need to get many others involved in helping spread the language,” Fife said. “There are other younger people interested running language camps, but these people are scattered over a huge area of Ojibwe country. There are only www.cathyallan.ca a handful of speakers under the age of 50 currently in Ontario and that is not good.”
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BROGHAN DEAN I spent most of my childhood and my teenage years growing up in Omemee, completed high school in Perth, Ontario, ventured off to complete my undergraduate degree in Ottawa, and then travelled to the other side of the globe for law school on the Gold Coast in Australia. I have always been one to want to travel, looking to experience new cultures and countries and what the world has to offer. However, Kawartha Lakes has always felt like home to me — and my family, friends and this amazing community are to thank for that. I knew that I wanted to practice law where I could give back to the people and the businesses in a community that I know well, and I am so grateful to be able to do that in Kawartha Lakes.
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Historical dramas are my favourite. They are absorbing, at times romantic and educational. The Nightingale by Kristen Hannah is all of these. The story of two sisters and their experiences during the Second World War moves the reader to look at themselves as well as others.
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BOOK REVIEW
Michi Saagiig Nishnaabeg
}} This is our Territory KIRK WINTER This 126-page primer, written by Trent University professor and respected elder of the Mississauga Curve Lake First Nation, Gidigaa Migizi (Doug Williams), is essential reading for anyone in Kawartha Lakes trying to gain a better understanding of the history, culture and injustices experienced by of the Michi Saagiig Nishnaabeg people. Migizi skilfully combines the history of his people with his experiences growing up and learning about the land and culture from two great-uncles, Madden Taylor and James Makoons Taylor. Migizi’s primary goal of showing that Indigenous knowledge is just as important as Western knowledge is at the core of this publication, and the book does an admirable job of drawing non-Indigenous readers into the stories that are pillars of the Michi Saagiig Nishnaabeg history. Migizi shares with readers that the only way to keep the stories of his people alive is through the transfer of knowledge from one generation to the next. He credits his two great-uncles with making sure he knew the stories of his great-grandparents, and how those stories put the Michi Saagiig Nishnaabeg squarely in the middle of virtually every important event that has happened in Ontario over the last 10,000 years. Migizi details the history of the Michi Saagiig Nishnaabeg people in settling huge swaths of Ontario, their contact with European settlers, the upset caused by the American War of Independence and the role of First Nations soldiers in the War of 1812. Migizi provides much detail
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Michi Saagiig Nishnaabeg: This is our Territory Gidigaa Migizi is now available at Kent Bookstore in Lindsay.
about the treaty of 1818 that began the “dispossession, settlement, development and disease” that would pummel the Michi Saagiig Nishnaabeg people, culminating with the crippling Williams Lake Treaty of 1923 that forced Migizi’s people onto reserves and jeopardized their ability to hunt, fish and live in the manner they had been accustomed to for millennia. Migizi’s recounting of the Michi Saagiig Nishnaabeg losing control of sacred sites like Kinomaagewapkong, known to settlers as the Peterborough Petroglyphs, is heartbreaking. The Province of Ontario has desecrated the site in multiple ways, ignoring the pleas and wishes of the Michi Saagiig Nishnaabeg people. Gidigaa Migizi has admirable skill as a storyteller and writer. This excellent book is highly recommended.
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Schmale says he’d love to see ‘partnership’ with Indigenous people Some members of the House of Commons are content to serve on the back benches of parliament and put in their time serving the needs of their constituents. Some are looking for more responsibility and a seat at the table where decisions are being made. Haliburton-Kawartha-Brock MP Jamie Schmale said he is excited not only to still be serving his constituents, but to also serve as the shadow minister for Crown-Indigenous relations in Ottawa.
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“The relationship between the Crown and Indigenous people is strained. We need to let the communities decide their own future, not Ottawa.” “I love my position (in the shadow cabinet). I was responsible for the same portfolio under former leader Andrew Scheer. It is something I am passionate about and something that deserves additional attention,” he said. “Our platform in the next election will reflect this new priority on Indigenous relations,” Schmale said. “It is clear that the status quo is not working. The relationship between the Crown and Indigenous people is strained. We need to let the communities decide their own future, not Ottawa,” the MP said. “If I were king, I would love to see the Indian Act scrapped over a 10- to 15-year time period while Indigenous people are getting ready to take over responsibility for their futures,” Schmale said. The MP said if he were ever to become the minister responsible, his job would be to “make the department irrelevant.”
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The Local with Kitchen
Diane Reesor
proudly
PRESENTED BY Diane Reesor’s Watercress Pesto Diane Reesor was introduced to the concept of wildcrafting as a young child. This is the practice of harvesting plants from their natural habitat, mainly for food or medicine. Her granddad would take her for walks and show her what could be eaten. Over the years, Diane has always tried to become acquainted with one new local wild food every year. She revels in the idea that “wonderful flavours are just out there waiting to be eaten!” Diane has found that watercress grows like crazy in the spring-fed streams around Kawartha Lakes. She knows from experience that watercress is good in the spring and fall, but not in the summer when it is in bloom.
Order online for free delivery or pick up. countrycupboardhealthfood.com
Bulk Foods Health Foods Alternative Foods
9 May Street, Fenelon Falls 705-887-6644 Mon. to Wed. 9 am to 5 pm • Thurs. & Fri. 9 am to 8 pm Sat. 10 am to 5 pm • Sun. 11 am to 4 pm
Watercress has a subtle peppery flavour. The fresh leaves can be used in salads, soups, and sandwiches. 1 bunch of well-rinsed watercress leaves 1 grated garlic clove 1/4 cup roasted sunflower seeds Add olive oil to preferred consistency (1/4 cup) 1/2 cup freshly grated parmesan cheese
Combine watercress leaves, grated garlic clove and roasted sunflower seeds with a little olive oil in a food processor and pulse until coarsely chopped. Add more olive oil bit by bit until your preferred consistency is reached and process until smooth. Add freshly grated parmesan and pulse to mix it in.
Pesto consists of flavourful ingredients, traditionally crushed in a mortar and pestle. A traditional basic pesto includes basil, garlic, pine nuts, olive oil and a dry cheese. Pestos can be tossed with pasta, used as a pizza sauce, spread on bread or sandwiches, combined with sour cream or yogurt for a dip, mixed with salad dressing and baked into pastries. Story and photos by Sharon Walker
New Year, New Menu! All Your Favourites All Day Long.
Make this the year that you Pay it Forward and make someone’s day with a small gesture of kindness.
Yours in Good Health, - The Smitty’s Gang
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FRIENDS & NEIGHBOURS
Santosh Patel
}} Putting down roots in Kawartha Lakes — one tree at a time
JAMIE MORRIS Writer-at-large
Lining Lindsay’s Victoria Avenue boulevard are 110 But it is, Santosh persuades me, well worth making trees, all planted in 1997 when Lindsay was named a the trek out. Selection, service and a preference for Green Streets Canada Community by the Tree Canada organic practices are factors. As well, there’s no business foundation. Of the six species chosen, some flower and where it makes more sense to buy local. If a tree has fruit, some have fall colour, all are hardy, trouble-free spent five to six years growing in a field near Cameron and of modest size. Ideal choices for a town street. (rather than, say, in the Niagara fruit belt) you can be Ideal for my small backyard, too, I’m thinking, as resure it’s hardy. placement for a cankered dogwood. Sourcing the trees Earlier in the pandemic, Santosh, his family and team takes me to Santosh Patel, the owngrew vegetable seedlings and offered er of Rockwood Forest Nurseries, them to anyone who wanted to come which is located roughly midway beand get them. This year he’s plantween Lindsay and Fenelon Falls and ning programming for kids — when open April through November. families come out parents can walk The trees I’m after are among the around with staff while children learn hundreds of shade and evergreen trees how to grow a tree. grown on the nursery’s 300 acres and It was only a year ago that Sancan be ordered either dug out of the tosh bought the 30-year-old business. ground with the roots wrapped in a A former chemical engineer, he says wire basket or in a container. one factor in his new career choice Each year, Santosh tells me Rockwas that his parents have lived in wood plants approximately 4,000 and Fenelon Falls since 1999. He’s been the plan is to plant close to 8,000 staying with them while he and his trees by spring 2022. And there’s lots family search for a place to buy. more, too, in the fields or one of the As he looks to put down roots six greenhouses — shrubs, perennials here in the Kawarthas Santosh is and landscaping materials. conscious of what trees do for the Santosh Patel. Photo: Jamie Morris. Santosh and his team can help environment. “Perhaps the biggest with design, soil analysis and maksatisfaction,” he says, “comes when ing smart choices. He has 18 seasonal staff altogether, I think of my daughter and what trees can contribute to roughly equal numbers male and female. Some of them her future.” have been with Rockwood for a decade or more. In every sense, he’s putting down roots in the KawarThey “make the difference,” says Santosh. “They’re thas. loyal and hardworking — salt of the earth.” His number Postscript: My choice among the six Victoria Avenue one priority, he tells me, is ensuring the business continoptions? After talking it over with Santosh, it’s none of ues to be able to employ them. the above. Instead, it’s a paperbark maple with unusuThe challenge is drawing customers out to the nursal “exfoliating” (peeling) curls of bark. Nearby Victoria ery. Not many walk-ins (or even drive-bys) when you’re Park boasts three paperbarks. on a quiet road, alongside a provincially significant wetland.
www.lindsayadvocate.ca
35
JUST IN TIME
The heights and depths of water infrastructure As April showers turn to May flowers, and as we begin to unwind our garden hoses in anticipation of another season of fresh vegetables and verdant lawns rivalling that of the best-kept golf course, it’s hard to ignore water — even though we do tend to take it for granted. Those of us who live in town know there is there is an elaborate labyrinth of pipes and culverts beneath our feet, and we may be vaguely aware that these are connected to imposing water towers that let us know that we have arrived in Lindsay (or Fenelon Falls, or Bobcaygeon.) But how
IAN McKECHNIE Writer-at-large
the newly completed system consisted of seven miles’ worth of cast-iron pipes all linked back to a water tower — properly called a standpipe — at the corner of Jane and Henry streets beside Ross Memorial Hospital. Fabricated by the Phoenix Manufacturing Company, this 32-metre-high steel structure was, at full capacity, capable of supplying Lindsay with water for a period of 12 hours before filling up again. By 1931, this standpipe had been replaced with a new tower at the same location. This tower, dubbed
The old Lindsay water tower in 2006, near Ross Memorial Hospital. Photo: Jim McKechnie.
does water get from there to here? How does it all work? And if you live in a rural area and are not connected to the municipal water system, how do you find water — the world’s most precious natural resource — and extract it? Prior to 1892, Lindsay residents had to make do with wells on private property. Construction began in June of that year on what would become the town’s first water system. As reported in the Canadian Post on Oct. 21, 1892,
by long-time residents as the “old water tower,” was built by the Dominion Bridge Co., and had a capacity of just over a million litres. It lasted until the autumn of 2006, when a new underground reservoir was built at the west end of Thornhill Road, behind the current Loblaws, to serve the same function. During the demolition process, a Grade 10 history class at LCVI was led outside during the demolition process to
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watch a massive crane remove the old tower’s tank — a landmark that Royal Canadian Air Force pilots relied on during the Second World War while flying between CFB Borden and Trenton. A second standpipe (known as “the Verulam Tower”) was completed east of the Scugog River in 1955. Nearly 40 metres in height and holding more than two million litres of water, it was most recently upgraded in 2017. Lindsay’s famously intrepid adventurer Rick Harding worked for the local water board in the summer of 1968. After cutting the grass beneath the tower one warm August day, a curious Harding scaled the structure — and was promptly fired for doing so. (It was not the first time Harding had tried this stunt; in 1966, on a bet, he slept the night on the catwalk encircling the Henry Street tank. “It was fabulous, looking over the town of Lindsay after plunking down my sleeping bag,” he recalls.) The physics of hydrostatic pressure enabled these elevated towers to supply townsfolk with enough water to do dishes and fight fires in an emergency. But what if you lived in the countryside? A landowner looking to drill a well first had to find water, sometimes through a traditional process called dowsing (or “witching”). A Y-shaped chokecherry or willow branch was extended over the ground, and if water lurked beneath the surface, the stick would quiver and point down. (According to one practitioner, wood with a soft core was most effective.) Once water was found, a company such as Fenelon Falls’ G. Hart & Sons might then be engaged to drill through the overburden, or surface material, and install a well. “I started when I was about 10 years old,” remembers Don Hart, whose father began the company in 1936. Cottage owners were among the company’s earliest customers, and the first well-drilling machine used by G. Hart & Sons was a simple affair mounted on the back of a 1928 White truck. Much has changed besides machinery in the last 85 years, observes Hart, who wrote his licensing exam in Toronto. As licensing became mandatory, individuals who couldn’t train with a qualified driller could opt for a new course being introduced at community colleges — a course that aspiring welldrillers are now required to take. Such is also the case for those working in the field of municipal waterworks. Craig Sutton, who retired a few years ago as a water distribution officer in Lindsay, took a two-year civil engineering technician program at Fleming College. “Walkerton changed everything,” he says, noting that the contamination tragedy in that town 21 years ago ushered in numerous new regulations. Sutton spent more than 30 years observing tremendous changes in both technology and regulation — but his interest in the world of water can be traced back to his childhood in Reaboro where, he says, “I was always playing in the local creeks.” Like Sutton, Lisa Hart’s exposure to the water business began early. “Bringing your child to work was far from a new concept in my family,” she says. “I often travelled with my parents on Sundays while Dad talked to potential customers or Mom witched a spot for a well.” Water, then, is not merely a source of life — it is a way of life for countless people who work behind the scenes to keep it flowing.
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We are located in Cameron, between Lindsay and Fenelon Falls
The author wishes to dedicate this article to the memory of Don Hart (19322021) who died suddenly, soon after his interview with the Advocate.
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37
TREVOR’S TAKE TREVOR HUTCHINSON Contributing Editor
A settler’s reflection
One of the great things about Twitter is that you only get 160 characters, including spaces, to describe yourself to the outside world. People use their bio to establish their “brand,” to declare their political worldview, demonstrate their sense of humour or simply to give a list of what they do and what is important to them as a way of introducing themselves to the virtual world. My bio is pretty simple: “writer for the Lindsay Advocate; singer-songwriter; nfp CFO= number rancher; he/him. U of T alumnus. Dad-ish; husband — all the rest would bore you. Settler.” In a short list of what I do and what’s important to me I include the fact that I self-define as a “settler,” meaning I am not Indigenous. For me it’s a way of recognizing that I live in a country that was established by colonialism and all that that entails. It is a way of recognizing that I (and my ancestors) have benefited from the destruction of other people’s lives, lands, traditions and communities. I, with my white privilege, must first recognize that I am still learning what all this means and perhaps more importantly what it doesn’t mean. Self-defining as a settler has nothing to do with self-loathing or guilt. I can learn and be aware of the historical or present-day actions of my governments and my society in their relations with Indigenous peoples. But if I am motivated only by what I am feeling, I am making my participation in reconciliation about me. I can and probably should feel discomfort as part of my learning process. But it’s not about me. Calling myself a settler does not mean I am not proud of my ancestry, my family or the place that I call home. It does mean that I recognize that the land I lived on was someone else’s and that my ancestors and I benefited from its seizure. And it is important to realize that self-defining as a settler does not make me an ally of Indigenous peoples. Allyship is not mine to confer. It’s simple, really: Only an Indigenous person or community can grant me that status. What I can do is act like an ally. I can respectfully listen. I can re-analyze my views. I can relearn my history through a lens of truth and justice. I can call out systemic racism when I see it. Ultimately, self-defining as a settler, for me, is an act of optimism. It is me imagining a better and near future of mutual respect, consideration and progress. It is me imagining a truly equal and equitable conversation between nations. And I give thanks to the Creator for the many Indigenous people who have been generous with their time and gifts to help me, a settler, on this journey of learning.
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Portrait & Fine Art Photography
Capturing Precious Moments www.allinimages.ca 519-940-1713
cf SOLUTION
to this month’s crossword, page 33 The Painful Truth 1
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2
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3
I
4
C
U
H
E
S
A
T
V
E
E
A
5
T
E
F
T
38
A
45
F
48
F
50
E
54
T
57
A
36
B
9
C
10
O N
E
C
A
T
A
S
18
S
32
O R I N
R
E
E
R
Y
I
S L
O G
A
L
O C 37
K
39
A
I
25
A
E 46
B
21 24
27
N
U
N
T
40
I
55
N
58
G
N
22
P
A
T
D
L
I
N
I
C
E
S
E
I
W A
S
G
A
O
S
T
I
N G
E
L
30 33
A T
34
I
C
R
K
A
N O O
K
L
E
S
N
A
A
49
A
41 47
E 53
V 28
A
E M S
A
L
13
O M
A M E
R D
19
12
D
U
52
O
A
H
A
P
16
H
D O M 51
11
T
I
R
E
A
H
L
S
8
H
U
E
F
A
O N
D
7
L
T
35
N
M O O
29 31
6
I
15
© Classi
42
N
L
43
A
44
T
F
I
S
H
I
C
L
E
R O O M 56
S
59
T
L
U
R
E
D
S
By Barbara Olson © ClassiCanadian Crosswords
www.lindsayadvocate.ca
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