{"id":1095,"date":"2017-07-25T05:00:52","date_gmt":"2017-07-25T09:00:52","guid":{"rendered":"https:\/\/voixmultiples.com\/?page_id=1095\/"},"modified":"2017-10-17T10:04:25","modified_gmt":"2017-10-17T14:04:25","slug":"04-hunter","status":"publish","type":"page","link":"https:\/\/voixmultiples.com\/en\/english\/04-hunter\/","title":{"rendered":"04 – Hunter"},"content":{"rendered":"

HUNTER-GATHERER<\/strong><\/p>\n

We do not own the animals. Our respect for them has always been part of our myths, stories and customs. It was an honor for our ancestors to be named after animals with similar traits to their own. Our hunting practices also share this respect. There is a time and a way: with thanks and offerings to the life that is offered to serve our own; never during the breeding season, as is the case today in sport hunting. The animal is conscious of its role in the universe and the need we have for it, it therefore comes voluntarily to the hunter.<\/p>\n

For caribou hunting, everything was done as a family: the hunter, the members of his family for butchering, those who brought the caribou into the tent to prepare the meat: cut, dry, grind. The meat was never to touch the ground. The antlers hung on trees waiting to be claimed by future generations of caribou. The more we respected the animal and the territory, the more we were respected. The respectful hunter was considered rich. The relationship with the territory called for great conscientiousness, humbleness and respectfulness. The more respect the hunter has for his tools; the more likely it is that the animal will present itself to him. The more beautiful his clothes, the more the animal recognizes, respects and offers itself to him. The hunter, therefore chosen by the animal, becomes respectable, and then the spirits come visit him, conveys things to him, gives him information.
\nAnne-Marie St-Onge, Innu<\/p><\/blockquote>\n

Hunting and fishing remain to this day the foundation for the survival of our traditional way of life and represent an essential supply of food for many families. It is also through hunting that several craft practices survive, by supplying the raw materials for their realization. This is why we must conserve resources and protect breeding. For our communities, being a good hunter especially also implies having knowledge of the animal\u2019s behavior and the sense to take it into account for the species\u2019 survival.<\/p>\n

Within culture, everything is important. What is important for me is what we eat. Culture is linked to what the ancestors consumed. To eat fish, you go fishing, for hare you go to the snares. If you want to eat caribou, you must go hunting. At the same time, you participate in traditional activities as you leave for hunting. While eating, you participate in your traditional activities. It is not by getting a burger at McDonald’s that you are going to participate in traditional activities.
\nEssimeu “Titus” McKenzie, Innu<\/p><\/blockquote>\n

The good hunter is also one who shares his catch with the community. Although the arrival of freezers has changed our practices by allowing long term conservation of the meat, sharing is still practiced today but rather among the clan or with family rather than with the whole village as in the past. Thus, the Elders who no longer have direct access to hunting are never forgotten.<\/p>\n

For us nothing is lost, all parts of the animal are destined for something, serve a purpose, a practice. All caribou or moose meat is good, everything can be eaten; like wolves, we leave nothing behind.<\/p>\n

But nowadays, some parts are thrown away because city life changes our practices. Animal carcasses often left behind by hunters are wasted and this troubles us. The act of exhibiting the moose head on the hood of ones car as a trophy is also troubling, since in our opinion this shows a lack of respect for the spirit of the animal, to the gift it has given with its life.<\/p>\n

Hunting is much more than technique; it is a lifestyle that has dominated human evolution for thousands of years. With regards to the scale of evolution, agriculture as a way of life represents only 1% of history. What can be said about industrial society which, even if it affects the entire planet, represents only a tiny percentage. During 99% of its existence, the Homo sapiens were hunter-gatherers, the common factor in human evolution is therefore pre-agricultural and nomadic. While agriculture promotes responsibility, obedience, parentage, social and political stratification and economic diversity, hunting promotes independence, autonomy, exploration and more horizontal-type relationships rather than vertical-type and hierarchical.
\nIn concrete terms, our brain and nervous system, our interests and emotions, are products of this lifestyle. Hunting is an integrated system of morphological, physiological, genetic and intellectual aspects of the human species. Hunting involves training and socialization of children based on an active interpretation system. It requires spatial knowledge of ones territory, to know where, what and when to hunt. This sophisticated ecological knowledge, as well as an anticipation of the animal\u2019s behavior and climatic conditions, requires a working knowledge of dietetics, biology, pharmacopoeia, construction and use of transportation methods (logistics); but especially a heliocentric and stellar orientation ability not only to track down prey, but also to return to base camp!<\/p>\n

Of course, hunting also affects personality, intelligence and one\u2019s view of the world.
\nJacques Kurtness, Innu<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

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