Conventional spelling remains mi’kmaq. Micmac occupies the northeastern parts of Canada. This ethnic group is one of the Algonquian speakers of North America. mi’kmaq can be interpreted to mean associates while the name elnu translates into people (Krieger 37). Micmac were hunters and gatherers. They were also engaged in occasional fishing activities. Their principal food entailed both animals and berries. This diet was dashed with foods mainly from the sea. Contrary to the common agrarian practice of their North America counter parts, Micmac did not engage in any agricultural activities.
During the colonial periods, Micmac population was far much less than today. The population has grown from 4,000 during the contact period to 30,000 today. The ethnic group settled in the Canadian temperate regions with many physical features (Krieger 37). The severe winters and short summer growth periods limits the agricultural activities in the region leaving Micmac with no option only to hunt and gather their food.
Under these conditions, transport remains a challenge. Micmac has to be innovative, adapting specially made canoes, toboggans (sleds) and snowshoes to travel in this icy environment. They also had a birch bark huts that are portable and could be adjusted depending on the weather and seasons. Life during winter periods was hash and food become scares. As a result, Micmac divide themselves into smaller family units that could easily be supported by the little food.
It would be difficult for larger family groups to survive in this kind of environment (Krieger 37). Micmac form of settlement followed the seasonal patterns. These settlements were not permanent as the ethnic group moved to different place hunting for food. Like many North American migratory groups, the Micmac migrations depended on the movement of the food sources. Winter diet consisted primarily of seafoods while the skins of several winter surviving animals were used to make special clothes.
Micmac had no structured hierarchy during the pre-colonial period. The other Algonquian groups were rich in culture. They had well-structured language, economy as well as specific geographical location (Krieger 37). On the contrary, Micmac had a lose structure occupying almost all the seven districts of the north. Each of these subgroups had its own cultural symbol, which had to be observed by its inhabitants. However, the district symbols were not considered the clan symbols. A few number of patrilineal groups produced headmen or chiefs of Micmac clans.
As the group developed, they adopted another level of hierarchy, which consisted of two important leaders, the captain or grand chief and its assistant the grand captain. According to the Micmac culture, there were no proper succession procedures for these leaders. Each clan had their own headmen and each region was head by a captain (Krieger 37). The captains had ceremonial responsibilities and their authority could only be felt during the war times. During the colonial period, Micmac leaders had varied responsibilities that were assigned by the settlers. Each settler had its own style of administration that formed the basis of the Micmac leader’s responsibilities.
Their early contact with the Europeans produced what is today known as the oldest church in North America. However, this did not easily come to the missionaries. They had to fight in order to gain control of the locals and to achieve their aim. Europeans could have been attracted to this region by the rich fishing grounds that are common along the islands of North America. Detailed accounts of the European travels indicated that Europeans, particularly Italians were in contact with the North American Indians long before islands such as Newfoundland were discovered (Krieger 37).
On their fishing expeditions, Europeans came along the coastlines to dry or salt their fish and in the process trade with Indians. They had to stock up freshwater and other supplies for their return journey. In some occasions, the local Indians could be lured into the return journey and be taken to Europe (Krieger 37). As they continued with their fishing expeditions, the explorations of the Micmac country coast also went own. Towards the final decades of the sixteenth century, most parts of the North American coastline had been mapped including that of Micmac.
Records indicate that during the sixteenth century there was an active illegal trade-taking place between the locals and the European explorers. The trade was illegal because it took place outside the monopolies of the state (Krieger 37). This trade produced huge profits and a large fleet of boats could be seen living and entering various ports. The port of Prince Edward Island alone had over 200 boats within a week. The quantity of Trade between the indigenous Micmac and the settlers could not easily be estimated. However, the prospects were that huge proceeds were being made from the trade.
The contact with the outside world and the fur trade destroyed the traditional economic patterns of the Micmac people. Not only was the economic system destroyed but also the normal cultural and political systems. The Micmac immediately changed their mode of life where families depended on the proceeds from the trade (Krieger 37). Moreover, Micmac had to adjust to Europeans mode of life.
Works Cited
Krieger, Carlo. “Culture change in the making: some examples of how a Catholic missionary changed Micmac religion.”American Studies International 40.2 (2002): 37. Academic Search Premier. Web.