Cree

Lower Fort Garry, Manitoba, July 30th, 1871

On July 16, 1871, Indian Commissioner Wemyss M. Simpson arrived in Manitoba and organized a treaty conference at Lower Fort Garry for July 25. Following initial meetings with local chiefs, the discussions focused on establishing reserves for the Indigenous bands. Despite delays and misunderstandings, by July 29 the terms included 160 acres per family and an annuity of twelve dollars. Simpson noted the positive atmosphere and successful measures to prevent alcohol during the proceedings. Further decisions were anticipated at a meeting scheduled for July 31.

Winnipeg, October 10th, 1876. – Part A

On October 10, 1876, a report detailed the negotiations between treaty commissioners and several Indigenous bands at Lake Winnipeg. After a series of meetings, the commissioners successfully facilitated the signing of the treaty, despite challenges regarding leadership dynamics among the bands. Notably, the chosen Chief, Sa-ha-cha-way-ass, represented the Blood Vein River band, with Councilors from other bands elected. The commissioners emphasized the importance of recognizing distinct band identities while managing treaty provisions and reserve requests, concluding with a positive reception from the Indigenous groups toward the treaty’s offerings.

Winnipeg, October 10th, 1876. – Part B

On October 10, 1876, Thomas Howard, the Commissioner, reported to Lieutenant Governor Alexander Morris after successfully ensuring the adherence of several Indigenous bands to Treaty Number Five. His mission faced challenges, including securing transportation and negotiating with the bands, who were initially unaware of the treaty’s terms. Despite difficulties, he distributed annuities and provisions, facilitated the selection of chiefs among the bands, and outlined potential reserve locations. Howard acknowledged several individuals for their support and submitted detailed reports on expenditures and treaty compliance.

Treaty of 3 October 1873

On October 3, 1873, a treaty was signed between representatives of the Canadian government and the Saulteaux tribe of Ojibway Indians at the North-West Angle of the Lake of the Woods, extinguishing Indian title to approximately 55,000 square miles of land. Negotiations were fraught with delays, largely due to internal divisions among the Saulteaux. After protracted discussions and a firm stance from the Commissioners, an agreement was ultimately reached, demonstrating both the complexities of treaty-making and the importance of agricultural support for the tribes.

The Treaties At Forts Carlton And Pitt – Morleyville, Bow River, Rocky Mountains

On October 23, 1875, a report detailed encounters with Cree and Assiniboin tribes near Carlton, outlining their grievances and desire for negotiations with the government. The tribes expressed a firm stance against government actions until treaties were formalized, emphasizing moderation in leadership despite some factions advocating for conflict. Principal leaders communicated a desire for peace, expressing gratitude for government communications and the prohibition of alcohol. They also requested stronger laws regarding poison and fire, along with recognition of their chiefships to restore unity among the tribes.

Winnipeg, October 14th 1876 – Part C

In a report to Lieutenant-Governor Alexander Morris, Commissioner J. Lestock Reid details his visit to Norway House and Cross Lake to distribute payments to the Indigenous bands as per Treaty Number Five. Despite challenging weather, Reid successfully coordinated payments and provisions for the bands on August 5 and 16. He also attended a religious service led by Rev. Mr. Ruttan and addressed inquiries from a Chief concerning potential reserves. The gratitude expressed by the Indigenous community and the support from local leaders were noted before Reid’s return to Winnipeg.

Lower Fort Garry, July 20th, 1871

On July 20, 1871, negotiations commenced at Lower Fort Garry with approximately one thousand Indigenous attendees. Initial discussions revealed confusion over treaty signatories and misconceptions about land reserves. To proceed, the Indians were asked to select recognized leaders. Tensions arose over the release of four imprisoned individuals, which was ultimately granted as a favor, fostering goodwill. The discussions about land reserves encountered further misunderstandings, with the Indians seeking vast territories. The government proposed limited land and annuities, urging them to reconsider their position. Negotiations were adjourned, promising renewed discussions ahead.

The Selkirk Treaty

The Selkirk Treaty, signed on July 18, 1817, between the chiefs of the Chippeway and Cree Nations and the Earl of Selkirk, formalized the surrender of a vast territory adjacent to the Red and Assiniboine Rivers to the British Crown. In exchange, the Earl agreed to provide an annual payment of tobacco to the tribes. This treaty facilitated the establishment of settlements at Red River, a critical development in Canadian history, later integrated into present-day Manitoba, highlighting early indigenous negotiations over land rights.

Houses of the Cree Tribe

dog travois

The Cree Tribe, closely related to the Ojibway, originally inhabited the forest regions but migrated to the prairies, adapting their housing styles from bark-covered structures to conical skin lodges as they became roving hunters. Their bands, often dispersed, utilized various forms of habitation, including dirt lodges and log cabins, depending on their environment. Ceremonial shelters were also constructed for gathering, showcasing their communal traditions. Despite their nomadic lifestyle, remnants of ancient encampments reflect the tribe’s historical presence and adaptability in an ever-changing landscape.

Cree Tribe

The Cree Tribe, also known as Cree First Nation, is a significant Algonquian group historically located in Manitoba and parts of British America. Their territory extended from the Red River to Hudson Bay. Initially noted by Jesuit missionaries, the Cree were a nomadic people, reliant on the buffalo. Throughout the 18th and 19th centuries, their population faced devastating declines due to smallpox. Their social structure and traditions included polygamy, complex trade practices, and a rich cultural heritage reflected in their clothing, burial customs, and religious beliefs. Today, about 15,000 Cree remain, primarily in Manitoba.

Cree Research

This post provides valuable resources for Cree research, primarily from AccessGenealogy, alongside external links recognized for their quality content. It presents information on the Cree, a significant Algonquian tribe once inhabiting regions in Canada, such as Manitoba and Assiniboine. The post includes archives, genealogical tools, histories, and cultural insights, emphasizing the importance of preserving Cree heritage. Additionally, it encourages contributions of new resources from the community to enhance the knowledge base for those exploring Cree ancestry and culture.

Maskegon Tribe

The Maskegon, also known as the Swampy Crees, are an Algonquian tribe closely related to the Cree. They separated from the Chippewa group and occupied a vast region from Lake Winnipeg to Hudson Bay. Historically, they were often unrecognized as a distinct group and did not appear in early missionary records. By the late 19th century, the Maskegon population was estimated at over 1,200, primarily residing on reserves in Manitoba and Saskatchewan, often in close association with the Chippewa.

Cree Indian Divisions

Early records of Cree divisions are complex and ambiguous, largely due to inconsistent naming by Jesuit missionaries. The first mention dates back to 1658, identifying four nations, though many were mislocated on maps. By the 19th century, the Cree were categorized into various bands, primarily named after their leaders. Two ethnic groups, the Maskegon and Monsoni, are also recognized as part of the Cree, despite being regarded as distinct tribes. The classification of these divisions remains a challenge for historians.

Blackfeet Tribe in War

The Blackfeet were originally a peaceful tribe, engaging in limited conflicts until the introduction of horses transformed their way of life. With horses enhancing their capacity to acquire and transport goods, raiding neighboring tribes for horses became a predominant aspect of Blackfoot warfare. This led to about seventy-five years of systematic horse theft expeditions, alongside the occasional battles resulting in casualties. The emergence of horse culture fostered a mindset valuing property and bravery, particularly through the act of “counting coup,” which highlighted individual valor in combat.

Blackfeet Religion

The Blackfoot Genesis - AI Generated

The Blackfeet religion embodies a rich tapestry of beliefs centered around their chief deity, Napi (Old Man), who is intricately linked to concepts of light and creation. Depicted with contrasting traits—wisdom and folly—Old Man is viewed as a real figure in their cosmology. While the Sun has become the primary god, Napi remains revered. Daily prayers and significant rituals, such as the Medicine Lodge, illustrate their spiritual practices, emphasizing life, nature, and communal welfare. Their beliefs reflect a deep connection to the land and the animals that sustain them.

Blackfoot Tribe, Past and Present

Fifty years ago, the Blackfoot Tribe, comprising the Piikuni, Blackfeet, and Bloods, commanded vast territories dominated by buffalo herds. Their history reflects a migration from the north, driven south by conflicts, until they thrived on the plains with abundant resources. However, the disappearance of buffalo and the encroachment of white settlers have severely diminished their numbers and way of life. Today, a few remain, navigating the shift from their traditional lifestyle to an uncertain agricultural existence, embodying the poignant intersection of their storied past and a challenging present.

Blackfeet Hunting Customs

Buffalo hunting on the frozen snow

The Blackfoot territory was rich in diverse game, including buffalo, antelope, elk, and mountain sheep, thriving in a landscape of prairies, breaks, and timbered valleys. Buffalo were fundamental to their lifestyle, offering food, clothing, and tools, with every part of the animal utilized. Early hunting relied on stone-tipped arrows and ingenious trapping methods, such as the piskun, which drove buffalo over cliffs for harvest. Their deep understanding of animal behavior and effective hunting strategies ensured a sustainable subsistence, vital for the tribe’s survival and prosperity.

Tribal Signs – Cree to Kutine – Sign Language

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The text discusses various tribal signs used in Native American sign language, focusing on the Cree, Dakota, and other tribes. It details signs associated with specific cultural references, such as “cut-throat” for the Dakota, indicating their historical conflicts, as well as gestures representing physical features, occupations, and experiences, including those related to personal identity and community practices. Each sign reflects unique cultural narratives and interactions among different tribes, illustrating the rich tapestry of communication across these communities.

The Knisteneaux or Cree and Chippewa

The Knisteneaux, or Cree, form a distinct group from the Esquimaux, sharing similarities with other North American tribes and linked to the Algonquin stock. Their territory extends between the U.S. and the Rocky Mountains. The Knisteneaux exhibit typical American Indian traits and are known for their hospitality, though their numbers have declined due to smallpox. In contrast, the Chippewa, inhabiting a vast northern area, are described as peaceful and skilled in crafting birch-bark canoes. They rely heavily on animal-based sustenance and exhibit a cultural preference for certain clothing and traditional practices.