Red Lake Fisheries: Return of the Red Lake Walleye

Note: I wrote this back in November 2007. I thought I'd retell the story because many people are unaware or misinformed about the commercial fishery on the Red Lake Reservation. The huge lake is considered sacred by its members, and therefore may only be accessed by Red Lake members and will likely never be used for recreation, although the reservations many other lakes are open to all.

RECAP: RED LAKE FISHERIES RE-OPENED FOUR YEARS AGO NEXT MONTH
COMMERCIAL FISHING RESUMES

Red Lake Fisheries held an open house and dedication ceremony on Monday November 19th, 2007 to celebrate the re-opening and refurbished building in Redby that now employs scores of workers and walleye anglers. A summary of plant improvements, upgrades and costs was provided, followed by a brief tour of the refurbished plant and a walleye feast at Redby Center.

Red Lake DNR Director and Tribal Council Member, Alan Pemberton

“Credit should be given to the USDA for their consultation on the plant improvements and upgrades," said DNR Director and Tribal Council member Al Pemberton.  “They advised us on the non-slip floors, lighting, doors, electrical improvements, and other items. That included repainting of the building, both inside and out, and we’ve got two brand new signs on the premises announcing that we are back in business.”

BRIEF HISTORY OF RED LAKE FISHERIES
Red Lake is the largest freshwater lake in the United States wholly contained within one state. Home of the World Famous Red Lake Walleye, Red Lake Fisheries was the only commercial walleye fishery in the United States. It was also the oldest and largest tribal fishery on the continent.  

Netting Days

The Fishery was established in 1917 under Minnesota law to produce fish as a war time measure during World War I because of a meat shortage. It was established as a co-op in 1929 and operated by Red Lake Tribal members until shut down.

Walleye, perch and northern fillets were available for sale both retail and wholesale, frozen and fresh. During this time the fisheries employed 500 independent fishermen and 40-50 processors.

Walleye populations in Red Lake collapsed in the mid-90’s forcing the closure of the fisheries. Something had to be done, so the Red Lake Band led an effort to bring the walleye back. 

The effort commenced in 1999 with the signing of a ten-year agreement between the Band, the State of Minnesota, and the BIA. Other partners included U.S. Fish and Wildlife, U of M, and the Red Lake Fisheries Association. This effort included a complete moratorium on walleye harvest and a large scale stocking effort.

Although it was uncertain if walleye stocks could actually be recovered, the team succeeded in bringing the walleye back from near extinction to an optimal level in just seven years. Fishing resumed in 2006 under a management plan guided by a team of fishery experts. To ensure the sustainability of the resource, the fishery will not longer be regulated by the Secretary of the Interior, but by the Tribe.

NEW RULES AND REGULATIONS FOR FISHING

In 2005, the Red Lake Tribal Council decided to start planning for the reopening of the fisheries. The building and equipment were inspected. It was decided that much of the equipment needed replacement, including both the freezing and cooling systems. The Tribal Council also then has set up new rules and regulations regarding the re-opening of fishing on Red Lake. 

Fishing was basically non-existent over the past few years. In 2006 the limit for walleyes was two, and up to August 2007 it was six. As of September 17th 2007, fishing re-opened only for angling with limits greatly increased. There will be no netting for the foreseeable future.

Subsistence fishers can take up to ten per day with an length limit. Commercial fishers, again only by angling may take up to fifty per day, but there are new controls on commercial fishers in order to better police the resource. Each fisher will check out a numbered red cooler at the fisheries before they go out. 

As of now there are only a handful of people who have taken up commercial fishing for the 180-200 coolers currently available, but it is expected that eventually there may be up to 400 people who will take up the job as people purchase boats and motors, or tune up the old ones long out of use.

THE NEW FISHERIES: HOW IT HAPPENED

Red Lake Chairman Floyd "Buck" Jourdain, Jr.

Back in early 2007 Red Lake Tribal Chairman Floyd Jourdain, Jr. met with Shakopee Mdewakanton Sioux Community Chairman Stanley Crooks. The Shakopee Tribe provided a one million dollar Red Lake Fisheries Rehabilitation Grant for Fiscal Year 2007. Much work was done, but in order to get the plant up and running, the Shakopee tribe then provided another million dollar grant for Fiscal Year 2008.

One new machine added is the grading system, which helps to better serve restaurants. The grading system allows employees to sort by size which is important in the dining industry.

FY ‘07 monies were used to remove the old ammonia based refrigeration, freezing and ice making units with a new, safer and more efficient Freon based system. Other items included a flash freezer, forklift and pallet jacks, the hiring of key personnel, painting in and out and epoxy floors, upgrading water and electric systems, and the purchase of a tub grinder/mixer to grind and compost fish waste generated and use it for fertilizer for the Red Lake wild rice farms.

FY ‘08 monies are being used to buy a delivery truck with refrigeration box, two used 4 X 4 pickups, two boats, motors and trailers, contract services for value added products and kosher certification, smoke house, vacuum sealer, metal detectors, air curtains, money for promotion and more.

Now up and rolling, the plant figures to process up to 15,000 pounds a day and employing 20 people in the processing plant. With the new machines processing will need less workers and should be a bit easier and more efficient.

There are talks going on with the Swampy Cree First Nation in Manitoba to import fish to keep the machines busy.

THE NEW FISHERIES: HOW IT WORKS
One of the first things bought with the Shakopee grant was a 3/4 ton flat bed pick-up truck. This will be used for general use, but also there will be a route set up, so fishers unable to go to Redby would be able to deliver at spots such as the Ponemah ice house.

Once at the Fishery, conveyor systems added will allow the fish to go through the heading machine. The fish then falls on a conveyor that takes it to the fillet machine. After leaving the fillet machine the fish falls onto a new trim table. The processors then trim the remaining bones off the fillet and place the fish on a conveyor that leads to the freezer tunnel.

The freezer tunnel is approximately nine feet high, by nine feet wide and twenty feet long. The tunnel operates by placing fresh trimmed fillets on a moving conveyor that travels inside the length of the tunnel. The tunnel is operated at 35 degrees below zero, with cold air blown directly over the moving conveyor. The freezer tunnel is capable of freezing 1,000 pounds of fillets an hour. Average time to freeze a fillet is 25 minutes, thus giving a superior I.Q.F. (Individual Quick Frozen) product.

The fillets exit the freezer tunnel and fall onto a glazing conveyor. This conveyor has spray bars on the top and bottom to give a uniform glaze.

The fillets then travel to the batch/scale machine. This is an in-motion scale that is able to weigh up to 120 fillets per minute. The fillet moves across the scale, continues down the conveyor until an arm opens up, placing the same size fillets in their appropriate boxes. For example two to four ounce fillets would batch together, four to six ounce, six to eight ounce, etc. This is important for sales to restaurants so their customers receive similar size fillets.

The machine automatically knows when the box has reached the desired weight of 11.5 pounds. This greatly reduces “give-away” weight. It is not uncommon for processors to gain two percent more sellable weight by reducing human error or fatigue. Once extra fillet per box leads to a loss of 15,000 pounds, roughly $100,000 in sales. These figures are based on processing one million pounds of harvest weight per year.

THE FUTURE: ECONOMIC DEVELOPMENT THROUGH RED LAKE NATION FOODS

Red Lake Nation Foods is a growing business on the reservation that employs several people in a variety of capacities. 

Although the fishery operated profitably, much has changed since the fishery closed. The demand for high quality fish has increased, overnight shipping is practical, processing and packaging technology has improved, and sales over the internet have taken off.

These changes provide and opportunity for the Tribe to maximize processing locally, increasing profit potential and providing more jobs for Red Lake members. The Fishery will take advantage of capabilities and networks established through Red Lake Nation Foods, a fledgling but promising business wholly owned by the Tribe. 

Red Lake Nation Foods products include wild rice, syrup, and berry products as well birch bark and other craft items all produced on the Reservation. The addition of fish products will enhance this business. Red Lake Nation Foods will be re-structured to operate as a business entity separate from the Tribal Government.

To ensure long-term viability of the fisheries, things will start off slow, increasing harvest and sales as markets are developed. Red Lake Nation Foods is currently exploring working with the Swampy Cree First Nation of Manitoba, who also do commercial fishing, to process some of their fish in order to make full use of the capabilities of the new plant.

EPILOGUE

The Red Lake Band of Chippewa Indians is excited about the prospects of re-opening the fishery after ten years, and putting the unique and famous Red Lake walleye back on dinner tables and in the restaurants of the world. 

The Band is also excited about the opportunities that an expanded Red Lake Nation Foods business brings to market Red Lake walleye and other natural foods and crafts. These businesses are consistent with Red Lake culture, and have great potential to provide a solid future of economic development, employment for Red Lake members, and achieving the Tribe’s goal of economic self sufficiency. 

Noos Makwa (Brother Bear)

Noos Makwa 

Some may or may not notice the painting which is relatively new, or know the story below, which is based on legend much older.

"There are Indian legends about little people who live in the woods", said an Ojibwe elder from Red Lake. "If things are not going right spiritually, if Indian people are getting away from their ways, the spirits might take the children. There would be no trace of them. There are many people who believe this."

But there are other stories and legends, too, more hopeful, like the one beneath the painting of Indian children, a snowy woods, and bears.  

In the painting, a watercolor by Lisa Fifield of the Black Bear Clan of the Oneida Tribe in Wisconsin, bears are coming out of the woods into a clearing. They are met by an Indian couple, who are unafraid of the animals. And grateful. One bear holds a child by the hand. Another cradles an infant in its arms. The children are OK.

One winter, two little children wandered off ...They were very sick. Soon it would be dark, and Owl would get them. Women of the family called upon bears to bring the children back. The children wandered a long time in the snow until they got so tired they lay down. They no longer felt cold. They could no longer move their arms and legs. They were frozen! Many strange, spotted people walked by, coughing. The children tried to call out, but they had lost their voices. Then they knew these people were ghosts. Bears, who sometimes roam the edge of the spirit world, found these children before the spotted ghosts could take them. The huge, warm, furry bears grabbed up the children and carried them safely home. 

Nawaj Makwag (More Bears)
Bear meanings were enhanced by observations made by tribal sages. These vital tribal figures were inclined to pensive and deeper understanding of how nature communicated intent in all her forms. These sages found connections between human and beast and from these associations would interpret profound meanings that propelled the community into direction, action, and wisdom.


One such connection to bear meaning comes from a Shoshone sage who, set about bridging worlds in a manner of trance walking. During his trance walk, he was gifted with the site of a clan of bears who were performing what seemed to be a ritual dance.

The Bear Dance 1942, by William Holbrook Beard

These were not spirit bears, but real bears, on their hind legs, dancing in the golden rays of the sun. The Shoshone sage understood this to be a dance of gratitude as well as a prayer for the healing and protection of their young. From that point further the Shoshone have instigated their own Sun Dance where the bear is a central figure of the ritual symbolizing protection, strength and continuation of the progeny of the tribe.

Makwag symbolize; Protection, Childbearing, Motherhood, Freedom, Discernment, Courage, Power, Unpredictable.

A Further Lesson on "Indian Time"

When "the time is right", I'll write more about "Indian time". Many non-Indians think it's some kind of joke on tardiness, but it's actually a concept, a different way of looking at time, circular vs. linear. Many societies over time and space (outside of today's Europe and America) look at time in this way. My view? Much healthier way to live. There are some very funny stories about the concept, I've been collecting a few, and would love to hear more, especially if they are humorous. 


After speaking to the Sheriff's office during the "Spiritual Run for Sobriety", I started laughing realizing this was an example. Who was going to tell these runners to use the sidewalk? No one! And if they did, how? Public safety was in a Catch 22. It was fun. Here's the story.

Spiritual Run for Sobriety Slows Traffic in Bemidji

Runners line up at the beginning of a 200 mile, four-day run

Bemidji “rush hour” commuters got an unintended and perhaps unrecognized lesson in circular versus linear time, as runners from Red Lake ran down the middle of Paul Bunyan Drive through the entire city west to east about 5 PM Tuesday August 2nd. The run slowed traffic and perhaps life a bit, as cars and trucks moved slowly into the left lane in order to pass the entourage of Red Lake runners and support vehicles commanding the right lane.

Tom Barrett, Director of Red Lake Chemical Health Programs share the history of the run. 

A Spiritual Run in Celebration of Sobriety began at Red Lake Chemical Health Programs at 11:00 AM that day. The run would last four days and end at Mash Ka wisen treatment center at Fond du Lac on Friday evening August 5. The slogan for the 200 mile “crow-hop” relay run was Gigazoongaadizim Bimibatoog (Live strong! Run!)

Runners and supporters offered tobacco before the run

At about 10:30 AM, an opening ceremony and smudging of Staffs, runners, and supporters was held outside the Chemical health program offices. That evening they would arrive at the Leech Lake Veterans Memorial Grounds near Cass Lake for a feast and camping.

The Eagle Staff

Day 2 would bring the runners to the Itasca County Fairgrounds at Grand Rapids, Day 3 to Floodwood, and Day 4 to Fond du Lac reservation (a distance of some 200 miles) where a celebration awaited.

More than a dozen runners, including several youth began their run down Highway 89, on a warm August Day with the temperature approaching the low 80’s. The runners were accompanied by a near equal number of support staff, who would use five or six vans or cars to shuttle the runners, to provide water, and any other service the runners might need. Each team or individual runner would run 3/10 of a mile, then be shuttled ahead of the four or five other teams, allowing time to rest while awaiting their turn to run again.

Things got interesting when the runners reached Bemidji. Red Lake Chairman Floyd Jourdain, Jr. and Daryl Waybenais took charge of the eagle staff and began a stretch run through the entire city. Starting near the Target store where Hwy. 2 becomes Paul Bunyan Drive NW, shoulders are no more on the four lane thoroughfare. The county sheriff was alerted to the run and promised to provide and escort.

I joined the runners near Bemidji State University at about 4:30 PM, the beginning of Bemidji’s “rush hour”. Ahead was a law enforcement vehicle with lights flashing, but was about five cars back, behind the runner’s support vehicles. Commuter cars and trucks were moving slowly as they had to move to the left lane to get around the Spirit runners and supporters. Drivers may have been wondering what the hold up was, but upon seeing the Eagle staff, many honked horns in support.

It was reported that the Sheriff’s office was in a bit of a tizzy because they thought the runners should be on the sidewalk, an impossibility of course, because support vehicles must be near-by to provide water or assistance if something was needed, and for safety.

At one point law enforcement asked the runners to use the sidewalk. Jourdain, never slowing his pace, pointed out that the sheriff said an escort would be provided, and so the “request” to move from the road was paid no heed. The two runners continued to jog down the middle of the right hand traffic lane, Eagle Staff held high when crossing intersections, and to demonstrations of support.

The above photo shows Floyd Jourdain, Jr. Chairman of the Red Lake Band of Chippewa Indians raising the Eagle staff as he goes through the intersection of Highways 2 and 71, the last intersection before turning east on the Old Cass Lake Highway (Roosevelt Rd.) and the safety of street shoulders again. Traffic was backed up, but no one was delayed more than a minute or two.

Many in Bemidji that day may have learned that “Indian time” is much more than the stereotypical “being late”, it is a way of approaching life. If witnesses of this Spirit Run took time to contemplate this “unusual” Bemidji event, they might realize they saw a demonstration of linear versus circular time. Running through the city was the most natural thing in the world for these First Americans, a Spiritual Run being much more important than a little traffic slow-down. Said a Red Lake runner, “Things get done, when things get done, and no sooner”.

May I Walk in Beauty?

                Oh ~ GREAT SPIRIT

Oh ~ GREAT SPIRIT.

Whose voice I hear in the wind,

Whose breath gives life to the world,

Hear me!

I come to you as one of your many children.

I am small and weak.

I need your strength and wisdom.

May I walk in beauty?

Make my eyes behold the red and purple sunset.

Make me respect the things that you have made,

And my ears sharp to hear your voice.

Make me wise so that I may know the things

That you have taught your children--

The lessons that you have hidden

in every leaf and rock.

Make me strong, not to be superior to my brothers,

but to be able to fight my greatest enemy: myself.

Make me ever ready to come to you with straight eyes,

so that When life fades as the faded sunset

My spirit will come to you without shame.

~Prayer by Yellow Hawk, Sioux Chief~

Ojibwe Translations for Phrases Common to Northern Minnesota Now Online

My Shared Vision partner Rachelle Houle and I have been working as volunteers to place Ojibwe/English (bilingual) signage at worksites in and around Bemidji for nearly two years. Our sales pitch is that it may make Indian people feel more welcome and respected in the community, it might teach non-Indians a bit about the culture that was here long before non-Indians arrived in the late 1800's, and tourists will eat it up.

The idea stemmed from remembering the school tragedy at Red Lake. That day, I was visiting then city manager David Minke in his office and noticed a Red Lake flag on his shelf.  I suggested he fly the flag at half mast outside on the city's flag pole. He flew it for a week, and I never heard such positive comments from Red Lake members as they came to realize that Bemidji was crying with them over their babies. With that came the the realization that symbolism is profound in its simplicity.

While visiting the Cabin Coffeehouse with friends, I recalled my stay in Hawaii courtesy of the United States Army. I remembered how Hawaiian culture was very much a part of every day life for all. Most streets and places have Hawaiian names. Everyone knows what a luau is, or a lanai, or ukulele...even outside Hawaii. How about Mele Kalikimaka? The words mahalo, kane, wahine, Kanaka, Haoli, malahini, and many others are used daily by residents. Bathrooms are posted as both Kane/Men and Wahine/Women or often just Hawaiian, much to my embarrassment and a wrong guess at first experience. I thought why not Ininiwag and Ikwewag on restroom doors in Bemidji? 

I 'boasted' (without really knowing) "it will too work", and I'd even buy the first twenty signs for businesses that agreed to do it. To prove it, I promptly asked the proprietor of the Cabin, Noemi Ayleswoworth if she'd post the restroom signs. A few weeks later, she not only posted restroom signs, but a welcome greeting on the front door, and table tents with Ojibwe words for animals, various greetings, and how to count to ten. My twenty signs were gone in a month, and now we have over 100 sites. (Noemi now has Ojibwe written in menu sections)

Our goal now is to increase the numbers, and to also make the project irreversible by having sites post "permanent" signage. Perhaps then the Chamber will promote Bemidji as not only the community of Paul and Babe, and the Sculpture Walk, but a community that embraces diversty symbolized by the posting of bilingual signage. (Do we dare dream it to spread across northern Minnesota? Hopi in Arizona? Choctaw in Mississippi? Dakota in Dakota?)

We were very excited when Bemidji State University posted "permanent" signage early this year. The Pioneer newspaper wrote a story about it which follows my loquacious introduction. Now others are posting "permanent signage, including Sandford Medical Complex, area elementary, middle and high schools, Bemidji State Park, the Regional Event Center, and others.

We are also pleased with an unintended result of our efforts, the project has become part of the revitalization of the Ojibwe language and culture. This is important if one values diversity - as according to experts - there are fewer than 600 fluent speakers in the United States, most from Red Lake, and most of those from the traditional community of Ponemah.

We hope that one day "Boozhoo" (Hello) and Miigwech (Thank you) will be as synonymous with Bemidji as Aloha is with Hawaii.

NEW  ONLINE RESOURCES OFFER OJIBWE 

TRANSLATIONS FOR 100 ENGLISH PHRASES

By Anne Williams
Bemidji Pioneer

Shared Vision member Michael Meuers is “absolutely psyched” about what was unveiled January 3.

Ojibwe translations for nearly 100 English phrases common to northern Minnesota are now available online and on campus at Bemidji State University and Northwest Technical College.

The multimedia materials, which include paper form and audio clips, are part of a collaborative effort between Shared Vision and BSU. Shared Vision is an organization dedicated to improving relations between American Indians and non-Indians in the community.

A poster designed by BSU’s Office of Communications and Marketing provides a list of English words and their Ojibwe equivalents in nine categories such as “Expressions,” “Trees” and “North Country.”

Ojibwe scholar Anton Treuer, BSU professor of languages and ethnic studies, created audio clips that correctly pronounce the words and phrases, first in Ojibwe and then in English. He also offers his views on the importance of the Ojibwe language and on the Shared Vision initiative.

The audio resources and poster can be viewed online at the BSU’s American Indian Resource Center’s website,
www.bemidjistate.edu/airc/shared_vision/.

Meuers has also compiled a list of “everyday words” in English, translated to Ojibwe, with the help of Treuer. Words and phrases such as “Sure! You bet!” “wood tick,” “mosquitoes (there are many)” and “Let’s go!” are included on the list. This list can be viewed and downloaded free at sharedvisionbemidji.com.

In July 2008, Shared Vision contracted with the Wilder Research Foundation to assess Bemidji area residents’ perceptions of community race relations, racial discrimination and personal and community life. The survey reached out to Red Lake, Leech Lake and White Earth reservations, as well as to the native and non-native residents in the Bemidji area, with the intent to learn more about race relations and racism in the Bemidji area.

Shared Vision’s first initiative was started last year and headed by Meuers and Rachelle Houle. They encouraged local businesses and organizations to install bilingual signage in their buildings to expand awareness of the Ojibwe language in the community.

Meuers said he was shocked at the response he received. “Our original goal was 20 businesses,” Meuers said. “We now have 112 sites participating.”

BSU has participated in the Shared Vision initiative for more than one year, with bi-lingual signs installed in a variety of locations across campus.

Sanford Event Center Parking Lot

Meuers said he hopes to see at least 200 businesses participate in 2011. One of the concerns that Meuers said he has heard from businesses and organizations, however, is some people not being able to pronounce the Ojibwe
words. “Now we have Tony (Anton Treuer) demonstrating to people exactly how to pronounce these words,” Meuers said.

Meuers also said the poster and list of words will also help to keep the spelling of Ojibwe words consistent. “There’s been a problem with consistently spelling words in the past,” he said. “This is a big deal as far as saving the language and allowing fluent speakers to be able to read it.”

Polly Scotland

Treuer said the added audio clips will help people say the word they are reading. “The purpose of any writing system is not necessarily for people who already know the language, but it’s for people trying to learn it,” Treuer said. 

“Having those recorded materials will aid those making a fledgling effort to learn the language.”

Headwaters Science Center

Meuers said the public can expect to see more initiatives from Shared Vision in the future, specifically focusing on employment and education. After all, he said, “this is Indian country before we came here.”

Meuers said some people have forgotten that Ojibwe is the indigenous language of Minnesota. He said he has been asked why more emphasis has not been placed on Norwegian and German languages.“Ojibwe is the indigenous language of northern Minnesota,” he said. “Norwegian and German are imported languages. I want to help preserve the language. When you lose a language, you lose culture. When you lose culture, who knows what you lose.”

"Hello and Welcome to Bemidji Middle School"

Treuer said he is supportive of Shared Vision’s latest initiative. “It’s broadening the base of people who care or are interested in interacting with another language and culture and helps make all of Bemidji, not just BSU, a better place to live,” Treuer said.

“I’m just psyched because this is a major step in making the Ojibwe language a part of the Bemidji community,” Meuers added.

Nanda-Mikwendan, Gidinawemidimin (Try to Remember, We are all Related)