Tipatshimuna Tshissenuat (Elders) Stories
Much of the information on the Tipatshimuna web site came from Tshishennuat (Elders). Elders are key to helping future generations of Innu know more about their history and culture, as well as educate non-Innu people. Read stories from 2005 shared by Sheshatshiu and Natuashish elders, many now passed away.
Shimun (Simon) Michel
The late Shimun Michel was born in 1924 at Mishintshuku (Lac Clugny), northwest of Menihek Lake. He is the son of Pinip Michel (Ashtunishish) and Mani-Nush Jean-Pierre, and is one of 10 children. He was widowed twice before marrying Manian Ashini in Sheshatshiu in 1949. Together, he and Manian had 14 children.
In his youth, Shimun’s family frequented the Mishintshuku area and Kaniapishkau (Lac Caniapiscau) in northern Quebec, trading at Sept-Iles via the Moisie River. It was not until 1938 that he first visited Sheshatshiu, which his family reached via Mishikamau (Michikamau Lake) and Matshinassiu-shipu (Beaver River). During the years that followed, he visited many locations in the interior of Labrador including Mishta-shipu (Churchill River), Mishikamau-shipu (Naskapi River), Nipississ Lake (Nipishish), and Atshiku-nipi (Seal Lake). Shimun took up wage-labour in the early 1960s and worked for many years with the provincial Department of Transportation.
Shimun was an expert elder advisor to the Innu Nation in land claims negotiations and various technical committees dealing with environmental matters. The Innu Nation often called upon him to attend official events where the Elders’ point of view could be conveyed to visiting dignitaries and government representatives.
Manian (Mary Ann Ashini) Michel
The late Manian Michel was born in 1927 at Atshiku-nipi (Seal Lake). The daughter of Shuashim Ashini and An-Pinamen McKenzie (Mishta-An-Pinamen), she is one of 18 children, and the granddaughter of the famous Pinamen McKenzie (Mishta-Pinamen), who was well known for her religious faith and charitable work on behalf of her people.
Manian was widowed shortly after her first marriage, whereupon she married Shimun Michel in Sheshatshiu in 1949 and had 14 children with him. She spent much of her youth in the headwaters of Mishikamau-shipu (Naskaupi River) and at Ashtunekamuku. Shimun and she continued to live in this general area until the early 1960s when Shimun took up wage-employment in the village.
Manian was very experienced at making crafts, and took special pride in her work. An expert at lacing snowshoes, making moccasins, and other items of apparel, she was eager to see Innu traditions survive into the future.
Mishta-Pinashue (Francis) Benuen
The son of Peue Benjamin and Katshinak (Meminutatshish), the late Mishta-Pinashue was born on September 10, 1930. He married Aniss, daughter of Mashkapesh and Atamanisseshiss, in Nutak in 1949 and had 7 children with her.
“In the old days, life for me was very hard, living on the land. It wasn’t as easy as it is today. It was totally different. Food was very scarce. There was no store-bought food in the country as people only had what they could get from hunting – seals, small game, and caribou. The only White people’s food we ate was cornmeal that we mixed with flour to make bannock. Otherwise, it was just country food back then. Families would sometimes be in the country two to three months at a time hunting and fishing.
I want the young people to know what all the objects in the museum are used for. I would like the young people to remember the old ways. They should try to learn the traditional skills like making snowshoes that the old people used to make. They should also learn the survival skills for living in the country. Don’t let the old culture die, keep it alive. Innu language is important as well. Today, the young people don’t speak the old language. They speak an Innu slang.”
Matinen (Madeline Selma) Michelin
The daughter of Pien-Shushep Selma and Enen Menuatum, the late Matinen was born at Kaupashu (Lac Caopacho) in the Quebec part of Nitassinan in 1932. Mani-Matinen (Auass) Dominique was her midwife. In 1962, she married Jim Michelin from North West River, with whom she had 11 children. Growing up on the land, she visited many places throughout Innu territory including Uashat (Sept-Iles), Ashuanipi (Ashuanipi Lake), Minaiku (Menihek Lakes), Mushuau-shipu (George River), Ashtunekamuku (Snegamook Lake), Ashuapamatikuan (Shipiskan Lake), Kameshtashtan (Mistastin Lake), Atshiku-nipi (Seal Lake), Mishikamau (Michikamau Lake), Nekanikau (Sandgirt Lake), Mishikamau-shipu (Naskaupi River), and Sheshatshiu.
“Nowadays, I like doing traditional work like sewing. I can make moccasins, coats, wedding dresses – anything. I can dress and smoke caribou hides, and net snowshoes, and I make tea dolls as well. It was my mother who taught me how to sew and make things.
I wish young people would learn from the old people how to make snowshoes and other Innu things. They could make crafts for the family or sell some of what they make. I wish my grandchildren could know more about the country. It was hard times back then though.”
Shuashem (Joachim) Nui
Shuashem Nui was born in December 1934 just west of Kameshtashtan (Mistastin Lake). The son of Nuk Nui and Manian Rich, he married Manishan Pasteen in Old Davis Inlet in 1954, and had 8 children with her.
Like other people of his generation, Shuashem has in-depth knowledge of the land. Over the years, his life on the land has taken him from Nutak in the north to Mishta-nipi (Lac Mistinibi) in the west, as well as to Kameshtashtan (Mistastin Lake), Ashuapun (Border Beacon), Ashuapamatikuan (Shipishkan Lake), Ashtunekamuku (Snegamook Lake) and Sheshatshiu. He has been known to travel far inland on snowmobile all by himself on more than one occasion. His knowledge of Innu place names and geography is remarkable, making him one of the more expert Elders in his community.
Starting in the mid-1970s, Shuashem has been included in numerous research projects dealing with land use and occupancy, and environmental knowledge. He is often included in Elder expert committees that advise researchers and wildlife management bodies with respect to environmental matters. He has also served as an expert advisor to the Innu Nation’s land claims negotiating team.
Mishta- Etuat (Edward) Mistenapeo
The son of Mistenapeu and Unapatum, the late Etuat was born on January 1, 1935 on a brook west of Kameshkiamats, about 15 km south of Kakushtikuak (Tasisuak Lake). He was baptized in Davis Inlet by Father Edward O’Brien who had to act as his godfather because all the other Innu were in the interior at the time. His mother Unapatum was made his godmother.
In 1956, he and Mani-Shushet Noah were married by Father O’Brien in Old Davis Inlet, and thereafter raised eight children. In his youth, Etuat saw Mushuau-shipu (George River) and Mishta-nipi in what is now northern Quebec. These were very important areas for the Mushuau Innu people because they brought them into contact with migrating caribou from the George River herd.
“Life in the country was a lot of hard work in the old days. Life was harsh. In the past, before there was modern machinery, everything was done by hand. People walked. Travelling was long and difficult. There were no dog teams to pull gear. We respected our Elders in those days. We listened to them and obeyed them. That’s how we survived. After they were all gone, we followed their footsteps. We do the things they did in the way of hunting and surviving on the land.
I would like future generations not to abandon the traditional Innu way of life, that they remember their survival skills on the hunting grounds, to keep the culture alive and strong, because I always taught my grandchildren these things. I tell them to continue to remember the hunting skills and to teach their own children what I taught them.”
Tshishennish (James) Pasteen
The son of John Pasteen (Mishtauipeu) and Manishan (Kakuishkuess), the late Tshishennish was born in 1914 near the former Hudson’s Bay Company post of Uashkanikanish (Fort McKenzie) in northern Quebec. It was at a time when the Innu still speared caribou as they crossed the George River, hunted with bow and arrow, wore caribou hide clothing and lived in tepees and shaputuans (multi-family lodges). He married Mani-Tenesh Rich (Mineshkuesh), daughter of the former chief, Shushepish Rich, in 1939, and had 9 children with her. Tshishennish passed away on August 25, 2004, in Natuashish.
A member of the Barren Ground Band that traded at Uashkanikanish, Fort McKenzie, Utshimassit (Davis Inlet) and Emish (Voisey’s Bay), Tshishennish was one of the last links to the old nomadic way of life at the edge of the boreal forest. His people often experienced great hardship due to the harshness of the Labrador winters, and periodic failure of the George River caribou herd to migrate along expected paths. Starvation and European diseases such as measles and tuberculosis took their toll.
But Tshishennish survived and became a living library of traditional knowledge for his people. He was a vital link between the past and the present, and many younger Innu people benefited from his storytelling and experience. Anthropologists, museum curators, journalists and filmmakers sought him out to learn about the old ways and how contact with the global culture had changed the Innu.
Anishen (Angela Katshinak) Rich
The late Angela Rich was born on November 18, 1937, the daughter of Uniam Katshinak Sr. and Aniss Atika. In 1953, she married Neun Rich in Old Davis Inlet and had 10 children with him in subsequent years.
“I enjoy making crafts and cleaning animals brought back from the hunt. I enjoy the outdoors a lot and learning from other Innu about the old ways like scraping hides and lacing snowshoes. When I was still living in the country, I did all kinds of things, like cleaning caribou hides and making niuanikan (powdered and, dried, caribou meat). I spent a lot of time in the country. When I was younger and in good health, I was very energetic. My late husband once told me to continue practicing the old ways.
Living in the country could be very hard, especially during the winter when it’s very cold. We could still travel during cold conditions to find food. One time we met Shushtin Rich’s family in the country. They were travelling by dog team. Shushtin’s mother had frozen her breasts in the cold air. I heated up some sand and poured water on it to make steam. I then soaked some fabric in the hot vapours and applied this to the woman’s chest. She had pain for a couple more nights, but then she was okay again.
If I was to send a message to the future generations, I would ask the young people to have faith in the Creator. That’s what I did once when I was really sick and almost died. I asked the Creator to help me. When the young people are in trouble, they should do the same thing; ask the Creator for help and he will come to their assistance if they have faith.”
Sheshin (Cecile) Rich
The late Sheshin Rich was the daughter of Shinipesht and Mani-Shan Rich. Her parents died young, leaving Sheshin and here brothers and sisters to find new families to care for them.
“My late husband Tame (Tommy) Rich and I had eight children. I have 34 grandchildren and 12 great grandchildren. My husband died 20 years ago. He was a good provider. We spent a lot of time on the land. In our early years we traveled all over the territory by canoe and dog team. We did a lot of walking and hard work in the country.
We hunted caribou, bears and small game like rabbits, partridges, porcupine, sea birds ducks, geese and fish. We used to trade furs at the Hudson’s Bay Company store. My late husband trapped too. He traded furs like wolf, fox, beaver, muskrat and marten.
When I was younger I used to help Tshishennuat (Elders) cut wood, fetch water and pick boughs for their tents.
Today, I still make moccasins and mitts, tan caribou hides and knit things. I still spend some time on the land with my children. I taught country life skills to youth and young adults.
In the old days, I always went in a canoe. We once traveled from Sheshatshit. Peneshikan (Ben Rich) built our canoe. The place called Kakatshu-utshishtun (Grand Lake) is where he left the canoe for us. He left a note for me saying that he had finished my canoe, and all I had to do was to paddle back. We went back with the canoe.”
Uniam (William) Katshinak
The son of Uniam Katshinak (Sr) and Aniss, the late Uniam was born at Emish (Voisey’s Bay) in 1935. He was a well-known story-teller in his community, and often called upon to provide traditional expertise on numerous occasions with respect to the research activities at Kameshtashtan (Mistastin Lake), as well as for land rights negotiations, etc.
“I have 3 sisters and 2 brothers. I lived off the land for many years. I hunted, trapped and traded furs to the Hudson’s Bay Company in the past. My wife, Pinamen, and I didn’t have any of our own children but we raised six children belonging to our relatives.
In the old days, we would go hungry if we didn’t make things for our survival. We fished, and we lived off the fish, and caribou and bear. We lived on wild meats. We didn’t have any store-bought food. When we went to Emish for supplies, we would go back to Mushuau-shipu (George River) even when we didn’t get anything from the store. We would go back empty-handed. When fish were caught, then we would eat the fish, and when caribou were killed, we would eat that. This would be in the spring only.
I still make snowshoes and clean caribou hides. My wife and I mostly do things together when we work on snowshoes and hides. I taught nutshimiu-atusseun (country life skills) to young adults. This is very important work.”
Pinamen (Philomena Rich) Katshinak
The daughter of Shinipesht Rich and Manishan, the late Pinamen was born in 1935. She was frequently called upon by younger people in her community to provide expertise on Innu history, and the traditional way of life on the land.
“I have 2 brothers and 2 sisters. I still make crafts like moccasins and mitts, and I tan caribou hides. I still use traditional tools when I clean hides. I gather rotten wood for tanning hides. I taught young people nutshimiu-atusseun (country life skills) so that they can hang on to their traditional culture. Our culture is very important.
I heard that before people had rifles, they would use arrows. And I heard that women used them for hunting partridges – the white partridges. I heard that they were good at shooting with the arrows when they hunted.
When I was young, we spent time at Ashtunekamuku (Snegamook Lake). We canoed from there. My father and mother were already dead. I lived with my uncle’s family when they went to the country. Sometimes, there was not enough room for all of us in the canoe, and some of us had to walk. When we needed to get to the other side of the river, we would get in the canoe, and then we would walk again.”
Munik (Monique Gregoire) Rich
The daughter of Kanikuen Napeu and An-Pinamen Nkotaget, the late Munik married Pinip Rich in Old Davis Inlet in 1956. Munik was recognized far and wide for her extensive knowledge of traditional Innu ways and was a strong defender of Innu culture and land rights.
“My late husband, Pinip Rich, and I had seven children, four girls and three boys. I have over 30 grandchildren. I still work on crafts. I attend meetings and gatherings to support women and youth. I still go out in the country. I feel happier when I am in the country. I still eat country food. It makes me healthy and strong. My culture and tradition are very important to me. I still raise my grandchildren in the old ways. I still tan hides too. I taught my children and grandchildren how to do traditional things.
Before settlement in the village, there were many things given to Mishti Uait (Richard White) including furs that the people hunted. These things were given to him. And this is how some people had food to eat, when they finished making crafts and other things to trade. There was no money. Only by trading things with Mishti Uait. As soon as someone finished making their things, they would go to trade. He would give food in trade. He had a store and food for sale. He never gave money – only food.”
Nishapet (Elizabeth) Rich
The daughter of Shushepish Rich and Akat, the late Nishapet was born in 1939 at Natsheku (Harp Lake) inland from Big Bay on the north coast of Labrador. Nishapet never married, however she raised two boys – Richard Poker and Rocky Rich. She was well-known in her community as an avid maker of moccasins and other Innu crafts which she decorated with the most beautiful beadwork.
“I have seven brothers and three sisters. I still do a lot of crafts and bead work. I do a lot of tanning hides. I taught students how to make crafts at the Mushuau Innu School.
My father would tell me, ‘You will never learn if you don’t work hard. You will get lazy and you will be unmotivated.’ That’s what he used to say to me. Since then, I’ve taught myself to make these beaded designs. I was told I had to make my own designs. This piece, here, is a star.
My father used to walk every day in the country. He would talk about a particular star. He wouldn’t tell us what the star looked like. It was his secret. That’s why I make different kinds of stars, because we don’t know the true shape of the star. They look nice on moccasins. I get lots of compliments about them.”
Matinen (Madeline Poker) Rich
The daughter of Tshimish Poker and Mani Rich, the late Matinen was born in 1929. She married Napien (Mitshituaunapeu) Rich in Davis Inlet in 1958. Altogether, she had six children of whom four were born in the country.
“We spent a lot of time in the country. We did a lot of work together, setting up tents, cutting wood, picking boughs, drying meat, smoking and drying fish, tanning hides, hunting and moving our camp. We had small children to look after and feed.
We traded furs at the Hudson’s Bay Company post. There was no money back then, but furs were traded for food. The young men hunted for the Tshishennuat (Elders) and traded furs for them too, at the Hudson’s Bay Company. They would pick up groceries for them. We mostly got tea, flour, butter, sugar, baking powder, biscuits, and cookies for children.
When there were no caribou, we would go fishing with hooks. We would put our fishhooks through the ice in the winter. The caribou were scarce back then, not like today. We have a lot of caribou today. When people were starving, they would only eat berries. People used to mix berries with fish. It’s healthy. We would hunt porcupine, partridges and rabbits when caribou were scarce.
Today I still make moccasins and mitts and knit things as well. I participate in meetings. I talk to young people. I have many grandchildren and great grandchildren.”
Pien Penashue
The son of Pinashue Pasteen and Aniss Pone, the late Pien was born in 1926 at Iku-shipiss in the Akamiu-uapishku (Mealy Mountains) area. He married Nishet Pokue, the daughter of Uatshitshish, one of the last shamans from the Sheshatshiu area of Labrador. Together they had twelve children. Pien was very close to his late brother, Matiu Penashue, and they spent many years together on the land. Both of them were apprentices to Uatshitishish and learned a great deal from him about communication with the world of animal masters.
Historian, theologian, master craftsman, map reader and hunter, Pien was long recognized as one of the great storytellers and experts among his people. His knowledge caught the attention of non-Innu as well, and he appeared in several films including “Hunters and Bombers” (NFB), “The Two Worlds of the Innu” (BBC), and “Pien upuamun” (“Pien’s Dream”) (CBC) about his last canoe and his efforts to instruct younger generations in the old ways. One of his canoes resides at the Canadian Museum of History in Gatineau, while another is on display at The Rooms museum in St. John’s.
“I have been making canoes for 43 years. I made my last one in the summer of 2002. I also know how to make paddles, snowshoes, toboggans, stoves, axe handles, caribou scrapers and the traditional Innu drum. The Innu people would not have been able to travel into the interior of their territory were it not for canoes, snowshoes and toboggans.
Respect for the animals is very important in our culture. When a caribou is killed, the antlers should be well taken care of. They should not be thrown anywhere like garbage. This was mentioned by the shaman when he talked to the animal masters; that we should respect the animals we depend on for our livelihood. Always respect the bones of the animals that you kill.”
Matinen (Madeline Rich) Katshinak
Born in 1927, the late Matinen was the daughter of Shinipesht Rich and Manishan (Mista-Matinin), and the granddaughter of Edward Rich (Mishta-Napesh), one of the last northern Innu shamans. She married Shushep Katshinak, with whom she adopted two children.
“If there was a successful caribou hunt, we would all walk to the place where the caribou were killed. Later, we would pull the meat on our toboggans. We didn’t have any dogs then. Kakeshau (white people) would find it very hard.
Innu would go a long ways just to go to the store. They would come from the country and they would walk, pulling their toboggans. It was very hard in the country, especially when food was scarce.
When caribou were killed, nothing was thrown away. You kept everything. The meat was hung and dried. Makushan would be held. In preparation for this feast, the caribou bones would be crushed to make the grease. Usually my grandfather or some other Tshishennu (Elder) would take care of crushing the bones.
My mother was one of the great hunters. Me too, I can hunt as well as a man.
One of my favourite places in the country is Atiku-uapishkuss because caribou were always plentiful around that tall mountain. Another place was Ashtunekamiku. I’ve walked through that place.
I would like to tell future generations of Innu that hunting is very important. We used to have young people staying with us when we went to the country, and that’s where they learned to be good hunters. The kids that lived with us are good hunters today. But some children just don’t know, maybe because they never learned or nobody taught them. When kids learn early they become great hunters.”
Akat Piwas
The food that the Innu ate, helped them physically.
They didn’t get sick very often. The way a person dressed and how the parents dressed their children; now we don’t learn the Innu atusseun. We don’t learn the traditional games people played long ago.
Today, the elders are still thinking about their past, how they have lived their way of life. Maybe that’s why elders today, get so emotional and lonely from their old ways of life when they talk about it.
They would canoe into the mainland interior. Whenever they wanted to go into the country in winter, they would also haul their belongings on the komatik. They went where they wanted to go. To get to their place, they either walked or used a canoe because that’s where Innu trails have always been since a long time ago.
The Innu were once strong.
Tshe shutshipan ueskats Innu.
Innu Nation task force on mining at Emish, 1990