“By its very nature, history is always a one-sided account.” (Dan Brown, The DeVinci Files)
The Significance of Names and Places
I recently cruised the South Pacific, ending up in Australia, before returning to Canada. I saw some pretty interesting displays of Indigenous history and culture on many of these islands, and Australia. What caught my attention was an article in THE AUSTRALIAN, December 2019 , similar to the above New Zealand piece, suggesting that there be more recognition of Australian Aborigine places in Sidney, New South Wales. But in a more visible, concrete manner – Signs for key places and suburbs in the City. That led me to thinking back about Anthony Henday’s journey into Alberta.
Back in Canada
What are we doing in Canada (which means settlement or place in St. Lawrence Iroquois language) to recognize Indigenous history and place? A very cursory review suggests we’ve done plenty, but there is a long ways to go.
Powell River, Sunshine Coast
Recently I looked at a tourism map of the Powell River Area, Sunshine Coast, British Columbia. An area I am very familiar with and where I live for parts of the year. Most islands, and other major places, have an equivalent Tla’amin (Coast Salish) name beneath the English name. A good start, but I saw few Indigenous road or place signs in the City. It was only recently, in 2017, that the popular Willingdon Beach area in the City, the spot of a former Tla’amin Village, was recognized and signed.
Edmonton
When I look around my City, the number of Indigenous names for roads, places, etc. are few and far between. I counted two names (Bearspaw, and Ekota up to the letter M) when going through the list of streets and avenues which numbered in the thousands. The City of Edmonton claims there are a 128 Indigenous place names. However, that list contains places such as St. Albert Drive and Whitemud Drive. For me, these names are hardly Indigenous. At least I don’t see the connection.
The original settlement was named Saint Albert by Bishop Alexandre-Antonin Taché, OMI after Lacombe’s name saint; Saint Albert of Louvain. (Wikipedia)
But, there is a movement afoot in the Edmonton area to rectify this problem. I refer you to an article written by Caroline Barlott, 2017, entitled, “Naming Amiskwaskahegan: Why Edmonton’s Place Names Matter.” The author makes a convincing argument why a more Indigenous visible presence is valuable. She interviewed Calvin Bruneau, Chief of the local Papaschase Band, whose views about Indigenous place names are enlightening.
Back in 2000, while attending the EPCOR Hearings in Edmonton (on whether to expand the existing power facility), I listened to Cree Elder, Wilson Gotchew speak about the Edmonton area. He recalls that it was called, ôtênaw (A place where everyone came). The Cree also called it, ‘Amiskwaskahegan‘ (Beaver Hills House). While that may have been the name specifically for Fort Edmonton, the region where the fort was located may have had a different name – such as ôtênaw. Regardless of what it was once called (and it probably had many over the centuries) the City and region have an Indigenous equivalent which is now being recognized.
From what I understand more Indigenous names are planned for some of the new southeast neighborhoods – such as Decoteau. But surely there must be other local names. One of the problems that arises, is where do we look to find them?
Back to The Henday Story and Attickasish
In my earlier Anthony Henday blog, it was evident that there were other members in Henday’s party, such as his Cree guide Attickasish, whose name could just as easily have been put on that Edmonton road, or a neighborhood, sign (or signs of any highways that run from Saskatchewan into central Alberta, such as highway 13) for his courage and knowledge in leading Henday into Alberta. Without this man, and others like him, Anthony Henday, Samuel Hearne and Henry Kelsey would not have traversed parts of the Canadian west or north, and made it out alive.
What were Middlemen/Women in the Fur Trade?
Individuals, such as Attickasish, walked in many worlds – sometimes among different First Nations or in the white traders’ world. They often brokered deals in trade and exchange between the two parties. Similar Indigenous individuals likely existed for centuries before any white contact or the advent of the Euro-Canadian fur trade. Trade and exchange were always part of First Nations culture in almost every part of North America. A few other names come to mind:
Thanadelthur
Thanadelthur (c.1697-1717) was a Chipewyan (Denesuline) woman of incredible courage. She was many things to many people – a peace maker, guide, teacher, interpreter. During this period of history, tensions between the Cree and Chipewyan were high. Thanadelthur managed to negotiate peace between the Chipewyan and Cree peoples during the early fur trade. She was also instrumental in creating ties between the Chipewyan people and the Hudson’s Bay Company. The Hudson’s Bay Company was indebted to her for being an important conduit to negotiate peace, and eventually trade.
Matonabbee
Serving as Samuel Hearne’s guide in the 1770s, Matonabbee was a powerful leader of his people and revered by the Hudson’s Bay Company. Hearne described him as the “carriers of the rest.” He organized and led his people to trade with the Hudson’s Bay Company. Without his help and influence, among his people and other First Nations, Samuel Hearne would have been toast. Dead, lying somewhere out on the Arctic tundra. Matonabbee, by bringing his people to trade with the Hudson’s Bay Company, became very wealthy; only to redistribute that wealth among his people (sometimes he was given gifts of 1,400 made beaver by the HBC before trading even began). His generosity with his people and others, earned him more power and prestige. After all, then, and now, that’s what wealth got you.
“…persevered with courage…to visit the Athapuscow Indians for several years successively; and at length …brought about a lasting peace, but also…established a trade and reciprocal interest between the two nations”. (Samuel Hearne, describing Matonabbee)
Attickasish
We know little about Attickasish except through Henday’s eyes and his few journal entries, where he is occasionally marginalized – put in the background as the ‘help’. But when you read carefully, Attickasish was a force. He, like Thanadelthur and Matonabbee, had considerable influence among his people, as well as others such as the Blackfoot, and with white traders. Here are a few excerpts about Attickasish from Henday’s journal:
July 22, 1754: “…at night I went to my tent, and told Attickasish, or Little Deer, my Leader, that had the charge of me…”
October 14, 1754: “…Attickasish, Canawappaw, Cokamanakisish, and the other of our leaders walked in from about 4 Miles farther then we; came to 200 tents of Archithinue Natives…Attickasish my guide, informed him I was sent by the Great Leader who lives down at the great waters, to invite his young men down to see him…”
From these few lines it is clear that Attickasish knew the country to successfully guide Henday west. He was the intermediary between Henday and the Blackfoot. And, he must have known some Blackfoot to interpret Henday’s wishes to their leader. Without his guidance, Anthony Henday would not have made it to the Edmonton Area.
Why Then, No Attickasish Names?
Anthony Henday is commemorated on that freeway sign. Attickasish’s name is nowhere to be found, either in the City or the Province. Eventually maybe there will be an Attickasish Highway sign, instead of that boring Highway 13 sign which runs partly across two provinces where he traveled (becoming HWY 14 in Saskatchewan). Surely we can do better than that!
The Many Problems of Naming Communities and Places
Equal voice is the key in naming places. I’m not advocating that indigenous names replace current signage or completely replace signs like Highway 13 (they should compliment them or be added when new place signage is needed); only that they have a greater presence than currently is the case. The McGillivrays, Campbells, and Rutherfords are important historic figures and should also be recognized. But they hardly represent all of Alberta’s history. To ignore the fact that other people had names for places or contributed to our past, is to evade reality.
There is a danger in denying or erasing a people’s history and identity; whether it be deliberately or inadvertently. As one famous person (whose name eludes me at the moment) aptly put it, denying a people their history results in a loss of their culture, and eventually their identity. Small, concrete gestures matter. Gestures that are seen often, by many people.
A Work of Collaboration
People from many walks of life can help in this process: Indigenous peoples, historians, ethnohistorians, archaeologists, City planners and politicians, and you the public. As an archaeologist, I can point out key places in the City that have a long Indigenous history, based on the archaeological evidence. Places you would never think of, such as Mt. Pleasant Cemetery or Magrath Heights Park, or the old Strathcona Science Park. Then its up to members of the Indigenous community to come up with appropriate names for some of these long-forgotten places.
I leave you with these last words about the significance and importance of places and signage by our current Mayor, regarding Indigenous place names and signs :
“In the gesture of working to acknowledge that the language of this place historically was a different language, that’s how we recognize and decolonize what is otherwise a narrative of conquest — and language is part of conquest.” (Mayor Don Iveson, Edmonton, 2016)
A good start but there is still much more that can be done, in the City, and the province.
In my next blog I will explore other Indigenous names and places in Alberta gathered from one of the most extraordinary, rare pieces of historic evidence – a preserved over two-hundred year old Indigenous map, drawn by a Siksika man, for trader and explorer, Peter Fidler.
