The Archaeological evidence puts the earliest ancestors of the Algonquin pep;e in the landscape now known as Ottawa River watershed spanning both Ontario and Quebec at least 12,000 years ago tough the oral tradition state that they have been here sine time immemorial.
The Algonquin landscape is one of sacred rugged beauty.The most effective methods of transportation was by water via the birch bark canoe. During the winter they travelled with snowshoes specifically adapted for the landscape.
Algonquins are people of the rivers.The Ottawa river known to Algonquin people as Kitchisippi ( Big River) is the livelihood and main artery.
The waterways of this river provide endless travel routes through territory to hunt fish gather plants camp and trade. The rivers were the root of survival of Algonquin nut they also have been the reason for the near extinction of the nation.
The first encounter between an Algonquin and a European was in 1613 with Samuel Champlain at Allumette Island. Champlain had written to France that Algonquin territory was a sort of Paradise offering unending supply of "resources". aquatic species, mammals and timber.
Before that in 1530 Chartier initiated the earliest European Indigenous fur trade along the St Lawrence River supporting a infamous fashion statement the beaver felt hat. These hats served as a status symbol for wealth and status for French and English until 1700.
As a demand for fur the beaver population quickly became threatened along the St Lawrence River.
By 1640 additional pressures encroached Anishinaabeg territories, with the teritories. Beaver Wars also known as Iroquois Wars had begun. Lasting between 1640-1701 the Beaver Wars were brutal ruthless and bloody wars fought by tribes of the Iroquois Confederacy against the French Fur Traders and their allies including the Algonquin.
As a result of these battles the Iroquois decimated the population of Anishinaabeg people including the Algonquins.
With the knowledge that Anishinaabeg territory, including Algonquin territory was bontiful in mammals, fish land and timber during the Iroquois War, the Ottawa velley saw a great influx of settlers in search of resources and life in the new World, leading to further displacement of Algonquins throughout the traditional familial hunting grounds.
in 1759 the Algonquin and Nipissing peole came under the colonial government's Indian Affairs Department and the Royal Proclamation of 1763 gave official recognition of the territorial rights of First Nation people, including Algonquin, Nipissing and Ojibwe.
By 1772 less than 10 years after the Royal Proclamation the Algonquin and Nipissing people were forced to submit their first of many formal claims to their traditional Territory, requesting that their traditional Territory to remain preserved enough to support their families. This was the first petition to the Crown to defend their territory.
From 1700 to mid 1800 Algonquins could still find refuge in their territories and carry subsistence lifestyle, in places such as present day Algonquin Park.
Algonquin Nation is still alive today as 2019 is broken into many familial territories that are divided by river and the name of these rivers are reminiscent of the traditional people of that particular river.
One of the main tributaries of Ottawa river is the Madawaska. This river begins at Source Lake in Algonquin Park and over 230 kn and drainage meets Ottawa river.
Madawaska River is home to Madaoueskarini people still alive today that mainstream history and school fail to talk about.
When it was first "discovered" one of the most notable elements of Madawaska headwaters area (present day Algonquin Park) was the amount of huge Pine trees. The first timber licence in the Madawaska headwaters area was issued in 1836. It was believed that there was enough timber to last for 700 years. Within 70 years they were gone.
in 1863 eight chiefs an over 250 individual Algonquins and Nipissing petitioned the Governor General of Canada for a specific tract of land to be set aside for 400 Algonquin families.
By 1866 Indian Affairs had decided that a southeast quarter of Township of Lawrence now southern portion of Algonquin Park to be set apart. However these Algonquins people did not have any right to merchantable timber on the land, nor could they interrupt those parties who hold timber licences.
in 1867 once Upper Canada became the province of Ontario, Pon Somogeneche,High Chief of the Algonquin and Nissiping had not yet received any recognition of the promised reserved land.
In 1893 Agonquin National Park was created as this was the first Provincial Park in Ontario.
To this day lumber is still harvested.
Upon Somogoneche asking once again for reserve lands near the border of Algonquin Park they were refused.
Soon birders would be drawn around Algonquin National Park , rules and regulations would be put in place and traditional ways of Native Americans were forcibly changed without any consultation or respect to the thousands of years of presence in this land. People were evicted from their homes the community was broken, some were moved in Indian Reserves small pieces of land. Those that refused to move became Non Status Algonquins.
Slave labour was used for logging with people living in camps similar with Nazi Concentration camps from later date Living 40 worker is a extremely small cabin as specified and demonstrated in the Algonquin Park Museum.
The sad part is that this public park has nothing public about is is a space where wood is cut every 20 -40 years. on each piece of land. There are not old trees in the park any more.
The tourists pay $18 parking per day a price of parking in a large city such as Toronto.
Somebody still makes money from the ownership of the land and wood in this Public Park. And That is wrong. The land should be left alone if is a natural reserve. Private corporations should live this sacred land alone.
There are not old trees in the park any more. Name such as sustainable harvesting are just a justification for environmental destruction. They should stop.
Bibliography
Algonquin Life magazine."A Brief history of Madaueskarini Algonquin People" by Christine Luckasavich
Megalits, possible remains of an ancient civilization .
Art in the Park.
There are no more large trees like this one alive in the Park.
Possible ancient ruins.
Nazi style concentration camps so few can make a fortune.
More rectangular shaped large blocks having 90 degree angles.Machu Picchu style
The Algonquin landscape is one of sacred rugged beauty.The most effective methods of transportation was by water via the birch bark canoe. During the winter they travelled with snowshoes specifically adapted for the landscape.
Algonquins are people of the rivers.The Ottawa river known to Algonquin people as Kitchisippi ( Big River) is the livelihood and main artery.
The waterways of this river provide endless travel routes through territory to hunt fish gather plants camp and trade. The rivers were the root of survival of Algonquin nut they also have been the reason for the near extinction of the nation.
The first encounter between an Algonquin and a European was in 1613 with Samuel Champlain at Allumette Island. Champlain had written to France that Algonquin territory was a sort of Paradise offering unending supply of "resources". aquatic species, mammals and timber.
Before that in 1530 Chartier initiated the earliest European Indigenous fur trade along the St Lawrence River supporting a infamous fashion statement the beaver felt hat. These hats served as a status symbol for wealth and status for French and English until 1700.
As a demand for fur the beaver population quickly became threatened along the St Lawrence River.
By 1640 additional pressures encroached Anishinaabeg territories, with the teritories. Beaver Wars also known as Iroquois Wars had begun. Lasting between 1640-1701 the Beaver Wars were brutal ruthless and bloody wars fought by tribes of the Iroquois Confederacy against the French Fur Traders and their allies including the Algonquin.
As a result of these battles the Iroquois decimated the population of Anishinaabeg people including the Algonquins.
With the knowledge that Anishinaabeg territory, including Algonquin territory was bontiful in mammals, fish land and timber during the Iroquois War, the Ottawa velley saw a great influx of settlers in search of resources and life in the new World, leading to further displacement of Algonquins throughout the traditional familial hunting grounds.
in 1759 the Algonquin and Nipissing peole came under the colonial government's Indian Affairs Department and the Royal Proclamation of 1763 gave official recognition of the territorial rights of First Nation people, including Algonquin, Nipissing and Ojibwe.
By 1772 less than 10 years after the Royal Proclamation the Algonquin and Nipissing people were forced to submit their first of many formal claims to their traditional Territory, requesting that their traditional Territory to remain preserved enough to support their families. This was the first petition to the Crown to defend their territory.
From 1700 to mid 1800 Algonquins could still find refuge in their territories and carry subsistence lifestyle, in places such as present day Algonquin Park.
Algonquin Nation is still alive today as 2019 is broken into many familial territories that are divided by river and the name of these rivers are reminiscent of the traditional people of that particular river.
One of the main tributaries of Ottawa river is the Madawaska. This river begins at Source Lake in Algonquin Park and over 230 kn and drainage meets Ottawa river.
Madawaska River is home to Madaoueskarini people still alive today that mainstream history and school fail to talk about.
When it was first "discovered" one of the most notable elements of Madawaska headwaters area (present day Algonquin Park) was the amount of huge Pine trees. The first timber licence in the Madawaska headwaters area was issued in 1836. It was believed that there was enough timber to last for 700 years. Within 70 years they were gone.
in 1863 eight chiefs an over 250 individual Algonquins and Nipissing petitioned the Governor General of Canada for a specific tract of land to be set aside for 400 Algonquin families.
By 1866 Indian Affairs had decided that a southeast quarter of Township of Lawrence now southern portion of Algonquin Park to be set apart. However these Algonquins people did not have any right to merchantable timber on the land, nor could they interrupt those parties who hold timber licences.
in 1867 once Upper Canada became the province of Ontario, Pon Somogeneche,High Chief of the Algonquin and Nissiping had not yet received any recognition of the promised reserved land.
In 1893 Agonquin National Park was created as this was the first Provincial Park in Ontario.
To this day lumber is still harvested.
Upon Somogoneche asking once again for reserve lands near the border of Algonquin Park they were refused.
Soon birders would be drawn around Algonquin National Park , rules and regulations would be put in place and traditional ways of Native Americans were forcibly changed without any consultation or respect to the thousands of years of presence in this land. People were evicted from their homes the community was broken, some were moved in Indian Reserves small pieces of land. Those that refused to move became Non Status Algonquins.
Slave labour was used for logging with people living in camps similar with Nazi Concentration camps from later date Living 40 worker is a extremely small cabin as specified and demonstrated in the Algonquin Park Museum.
The sad part is that this public park has nothing public about is is a space where wood is cut every 20 -40 years. on each piece of land. There are not old trees in the park any more.
The tourists pay $18 parking per day a price of parking in a large city such as Toronto.
Somebody still makes money from the ownership of the land and wood in this Public Park. And That is wrong. The land should be left alone if is a natural reserve. Private corporations should live this sacred land alone.
There are not old trees in the park any more. Name such as sustainable harvesting are just a justification for environmental destruction. They should stop.
Bibliography
Algonquin Life magazine."A Brief history of Madaueskarini Algonquin People" by Christine Luckasavich
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