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Wild Plant Usage The Historical Record Traditional Anishinabe knowledge of
wild plants and their practical, sacred and medicinal uses is extensive. The basis of
traditional Anishinabe material culture is forest products. In the words of one Elder:
"There was nothing they didn't use that grew." Within The Agreement Known as Treaty #3 During the first day of negotiations Chiefs raised concerns over previously unfulfilled promises. These involved questions of sovereignty over land, water, and resources, including timber taken for the Damson Road, a route leading from Thunder Bay to Red River through Treaty #3 territory. The First Nations position focused upon their ownership of all resources: "What the Commissioners called 'small matters' were great to them ... it was the Indians country, not the white mans." After further exchanges which satisfied neither party, Gov. Morris was permitted to outline the terms which would be offered. The argument was never resolved. Chiefs and Elders present at the negotiations later stated that they had not surrendered their resources at treaty. First Nations had agreed to share forest and lake resources with the euro-canadians. When Gov. Morris stated on the first day of negotiations: "Wood and water were gifts of the Great spirit, and were made for the good of both white man and red man." The Chief responded: "What was said about the trees and the rivers was quite true, but it was the Indians' country, not the white mans'!" Wild plant resources are not specifically noted in Treaty #3, as published by Canada. Manomin is covered under the Agreement known as Treaty #3. A set of notes presented by Gov. Morris to Chief Powassan at the signing of Treaty #3, known as the Paypom Treaty, differs in many respects from the Treaty #3, as published by Canada. The text of the Paypom Treaty reads: "The Indians will be free as by the past for their hunting and fishing and rice harvest." The Nolin Notes submitted by Gov. Morris as an appendix to his official report of 14 October 1873, contained identical text. Manomin has a central place in Anishinabe spiritual life and economy. Treaty #3, as published by Canada offers protection to lands that were already under cultivation. Traditional Anishinabe management of Manomin is inextricably interwoven with their use of forest resources. To be "free " as by the past for their ...rice harvest" involves: construction of housing near Manoimn beds; manufacture of canoes to gather and plant Manomin; and collection of firewood. All of these traditional activities involved use of wild plants. Access rights were dealt with during the final day of negotiations. According to one Chief: "We must have the privilege of travelling about the country where it is vacant." This was confirmed by a representative of the government. The lakes and rivers were the primary means of travel. For First Nations this meant travel in birch bark canoes. Birchbark canoes were entirely products of the forest: Birchbark was used for the covering of a framework made of cedar and fastened with vegetal fibers; sheets were stitched with watap made from tree roots; seams were waterproofed with pitch; and canoes were propelled with a paddle made of wood. llll
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