Innu Introduction
• The Moisie River is located in the traditional homeland of the Innu, known as “Nitassinan,’ which includes the eastern portion of the Quebec-Labrador peninsula.

• The word “Innu” means “human being” in the Innu language, which is known as “Innu-aimun.”

• Early French missionaries distinguished between the “Montagnais,” or “mountain people,” who came to the St. Lawrence River settlements, and the “Naskapi” who lived in the tundra region of northern Quebec and Labrador. The 2 groups were later referred to as the “Montagnais-Naskapi,” particularly by 20th century anthropologists, and are now known as the Montagnais Nation and the Innu Nation.

Photo:NA C-143635 Seasons of the Innu at the Shaputuan Musée Listen to traditional Innu singers and storytellers, watch snowshoes and drums being made, and sample authentic Innu foods at the Shaputuan Musée, located on the north shore of the St. Lawrence River at Sept-Îles. Designed to celebrate, preserve and promote Innu history and culture, the museum presents a permanent exhibit that traces Innu life throughout the seasons. Temporary exhibits showcase contemporary aboriginal art.

• The Innu are of part of the Algonkian linguistic and cultural tradition, which also includes the Cree and the Ojibwa.

• There are approximately 16,000 Innu living in 9 Quebec communities and the 2 Labrador communities of Sheshatshiu and Davis Inlet.

• The Montagnais Nation is one of the largest First Nations in Quebec, with an estimated population of about 14,500.

• Montagnais communities have territory on the north shore of the St. Lawrence River and the Gulf of St. Lawrence, on the western shore of Lac Saint-Jean and in the area of the Quebec-Labrador border and the municipality of Schefferville.

• In the Sept-Îles-Moisie River area, the Montagnais community of Uashat mak Mani-Utenam is made up of 2 reserves located on the north shore of the St. Lawerence River: Uashat, on the western outskirts of Sept-Îles, and Mani-Utenam (also known as Malioténam), near the Moisie River, 16 kilometres east of Sept-Îles. The 2 reserves have a combined population of about 3,000 people.

• Languages spoken at Uashat mak Mani-Utenam are Montagnais and French.

• Other Montagnais communities in Quebec include Betsiamites, Ekuanitshit, Essipit, La Romaine, Mashteuiatsh, Matimekosh, Natashquan, and Pakua Shipi.

Communal Culture
From the earliest observations of Jesuit missionaries to the sophisticated treatises of contemporary anthropologists, cultural studies have identified consistent egalitarian themes in traditional Innu society. Shared lands, group decision-making and equality between the sexes were characteristic of the Innu’s traditional lifestyle. Cohesion and cooperation were highly valued, and while individual strengths and weaknesses were acknowledged, individual assertiveness was discouraged.

Equal Access: Nomadic by necessity, Innu bands did not observe precise territorial boundaries. When food was in short supply in one area, family groupings felt free to enter territory habitually occupied by other groups. All food and other necessities were freely shared, and hoarding was unknown. Early 20th century researchers observed that although fur-trading bands had claimed territorial rights to trap-lines and individual ownership of pelts, the meat of a fur-bearing animal continued to be shared with the community.

Social Equality: There was little social or political hierarchy among the Innu. Bands had no permanent chiefs or ongoing leaders, and apart from the respect accorded to elders, no member of the band held any formal authority. The division of labour between men and women was defined, but not rigid; women often fished, and sometimes hunted for small game. Decisions about marriage and divorce were freely made by both sexes (often earning the disapproval of Christian missionaries). Children were considered a group responsibility, orphans were easily adopted, and there was little emphasis on issues of legitimacy. Movement between bands was common: a family might go up the Moisie River with one group on their way to winter hunting grounds, returning downriver to the St. Lawrence with another.

Innu spirituality also stressed egalitarianism. Humans were not seen as separate from or superior to nature, but as an equal and integral part of the natural world. The hunting of game was regarded not as an act of violence and conquest, but as a mutual exchange between animals and humans.

Spiritual Hybrid: The merging of Christianity (predominantly Roman Catholic) with the traditional animist beliefs of the Innu has resulted in a blending of religious rituals, biblical tales, and traditional myths. Some cultural observers have suggested that while Christian beliefs dominate in Innu settlements, traditional spirituality is still associated with hunting and the land.

Drumming, Divination and Dreams: Traditional Innu Spirituality
Traditionally, the world of the Innu was filled with spiritual beings, related to animals and the forces of nature. The Innu integrated spirituality within everyday activities such as hunting, naturally accepting an overlap between the secular and the religious. Some of the consistent themes and practices of Innu spirituality included:

Animal Masters – In a system of spiritual affiliations comparable to animal species classifications, the animal kingdom of the Innu was ruled by animal spirits. Some animals, such as the caribou, had corresponding masters, while others, such as frogs and toads, shared a master based on their similar characteristics.

Scapulamancy – Porcupine or caribou shoulder blades were held near a fire or candle. The burnt spots and cracks that appeared in the scorched bones were interpreted as directions and locations to be followed in seeking game.

Marrow Bone Feasts – Treating the bones of game animals with respect was a part of maintaining good relationships with the spirit world. The “mukaushan” or “mokushan” feast was a ritual that honoured the caribou through the ritual consumption by elders of caribou fat and bone marrow. Other demonstrations of respect included the ritual burning or preservation of bones.

Shaking Tent Ceremonies – Bands gathered outside specially-constructed tents to observe shamans (believed to be endowed with special spiritual powers), converse with the spirit world and learn where good hunting could be found.

Drumming – The Innu considered dreams to be a vital source of information about the future. Drumming was used as a method of inducing a trance-like state that could provide direction to hunters and guidance about daily life.