Those of you that suspect the name “Broken head” has something to do with an Indian Legend are correct. Even the ring of the name suggests this. Not only does the origin of the name of this stream have a most interesting connection with an ancient fragment of Indian lore, but this legend is, in itself, really part of a much larger story. This story takes us back to some of the best known events and some of the most famous person the history of this part of Canada. Since we are indebted to our Indian neighbors on the Broken head Reserve for the passing down of this legend to the present time, it is only fitting that this tale be presented as it might be told by an Indian storyteller from this reserve.
First I will tell you how the Broken head River got its name. Many, many years ago, when the Indian people first came into this land, they camped at the mouth of this river. Before it was dark they looked out across the waters of the lake. As they stood there they could see a huge shape rising out of the water. They could see that it was a monstrous head with horns and covered with long black hair. To them it looked like a mighty Mis-ko-taypis- a-ka, that is a giant bull buffalo. The most fearless of the band snatched up his bow and quiver and ran down to the edge of the lake. In an instant he let fly at the head with one of his arrows. Its flint tip struck the fearful monster in the center of the forehead so hard that the head split completely in two. Then with a mighty splash the head disappeared beneath the waters of the lake. Never again was it seen, but since then this river has been called Pas-ka-ta-bay Cee-pee, the River of the Broken head.
Now I shall tell you how the first Indian people came to live at the mouth of this river. Many, many years ago, all of this land was the hunting grounds of the Cree andAssiniboine nation. Then the white people started to come here to trade furs. They brought with them many sicknesses that no medicine man had ever seen, and many, many Cree and Assiniboine died.
About this time a young brave of the Ojibway nation – the French people gave us the same ‘Salteaux’ – led a band of his tribe to the Red River. The name of this Ojibway was Peguis and later he became a very famous chief. When Peguis and his people arrived at the Red River they found many camps of the Assiniboine in which all the people were dead with smallpox. The Assiniboine’s who had not died with this sickness had left their hunting grounds here and gone far to the west where they hoped they would never see another white man. Peguis and his people made their camp where the Netley Creek flows into the Red River.
Later many white people came to live at the Red River. They built forts where they traded with the Indians for furs. Others came to farm. The Indians called the leader of these farmers the Silver Chief. When the Silver Chief came to the Red River to visit his people, he became a close friend of Chief Peguis who had helped the white people many, many times. The Silver Chief brought Peguis much tobacco and many gifts. Chief Peguis and four other chiefs then gave the Silver Chief some land for the settlers to use. They told the Silver Chief that it was as much land back from the riverbank as far as daylight could be seen under the body of a pony standing on the level prairie.
In later years many other Ojibway people came from the land where the waters of the mighty Lake Superior flow down into Lake Huron. Finally two brothers said they too would go to this land where there were more buffalo than any man could count and the rivers were filled with the finest beavers. So they set out with their wives and children. One of the brothers had seven sons and a number of daughters. The other brother had five sons and some daughters. They made this trip in their birch bark canoes.
First they paddled along the north shore of Lake Superior. Then they came to the mouth of a river. When they had paddled up this river, they came to a lake that the white men called Rainy Lake. From here they paddled up another river into a lake now called the Lake of the Woods. That lake was drained by a mighty river flowing to the north and to the west. There were thirty thundering rapids on that river where the Indians had to make a portage. Finally, they came to a lake, wide and deep and very long, which is sometimes called Ou-in-i-peg, that is ‘muddy water’.
Then they paddled along this lake to the south and to the west. In the evening they looked for a good place to camp. They saw a good place where a small river flowed into the lake. Here they camped for the night. The little river was the Broken head. The next day they continued paddling along the shore of the lake until they came to the mouth of the Red River. Then they paddled up that river until they came to the camp of Chief Peguis. Here there were many Indians living. Some of the camps were their own Ojibway people; others were the camps of the Cree. Here these families from the east lived for many years.
The white people who lived close by had brought their missionaries – in those days the Indians called them ‘praying masters’ – from where they had once lived across the great sea. These praying masters talked to the Indians and told them to give up their old beliefs and to learn to pray to the white man’s God. Many of the Indians listened to these words and were baptized. They even built a church which is still standing and called St. Peters. Many of the Cree became Christians and later many of the Ojibway were also baptized, even Chief Peguis.
Many of the Ojibway people did not want to be baptized. They listened to their medicine men who told them that the old ways were the best. They did not want to give up their dances and their prayers to the Great Spirit. They wanted to keep all the things which they had learned from their wise elders like the drumming and singing for four days at the grave of those who died.
With the passing of time there was trouble among the Indians living along the Red River. There were too many there. Some were Ojibway and some were Cree and there was not enough hunting and trapping close by for both. Some of the Ojibway wanted to be away from the white praying masters who were always telling them they were bad people and that their prayers and dances and all their old ways were no good.
Finally, the families of the two brothers who came from the east said they did not want to live any longer at the Red River. Instead they would go to the mouth of the river where they had camped the first night many years before. There the river was full of fish and all along the banks of the river grew the maple trees from which they made maple sugar. The bush was filled with berries and with all kinds of animals that were good for food. Many water birds nested close by: there were many marshes filled with muskrats and the river and many creeks were filled with beaver. Here they lived for many years.
All of the sons of the brother who had five sons came to live at the mouth of the Broken head River. One of these sons worked for the Hudson’s Bay Company for 24 summers. In those days many, many furs were brought to the forts south of Chief Peguis’s camp. These furs had to be taken in big boats to Churchill on Hudson’s Bay. The crews of these boats were Metis and Indians. They took these boats down the Red River into Lake Winnipeg and at the north end of Lake Winnipeg they went down the Nelson River. The Indians rowed these boats when there was no wind and carried the bales of fur on their backs over the many portages. It was very hard work. The packages of furs weighed 90 pounds and the Indians were gone from home from the first of June until the end of October. On their trip back these boats brought whisky and supplies to the forts. The company paid them very little for this hard work.
The White people called these Indians ‘trip men’. The Indian who worked for the Hudson’s Bay Company for 24 summers later was called Jacob Grisdale. His wife came from the very northern tip of Lake Manitoba. Now this place is called Fairport, but its Indian name is Partridge Crop. Jacob Grisdale’s wife was born in the Saskatchewan country but she came to Partridge Crop with her father and mother, two sisters and one brother. After she became the wife of Jacob Grisdale she and her husband lived at the Broken head, and here they had a family of four girls and five boys.
In those times, all of the Indians at the Broken head followed the old ways and no praying masters came from the Red River to tell them they should be baptized. Then they all had Indian names. Of course, many people went from the Broken head to the Red River to trade and to visit. Here they always heard about the white man’s God and how they should be baptized and give up their heathen ways. The first Indian living at Broken head to give up the old ways was a woman by the name of Mrs. Thomas. She and her two sons, John and Thomas, and her daughter, Christiana, were baptized at St. Peters by the praying master called Rev. Cockrane. Then they came back to the Broken head. Soon others went to St. Peters to be baptized or to be married by the missionaries there.
The first of the five brothers to be baptized was Richard Raven. This took place in 1864, the same year that Chief Peguis died. When he was baptized at St.Peters, his son Robert Raven was 23 years old and he was baptized at the same time. This Robert Raven died in 1906 when he was 63 years old. He was the father of Thomas and Edward Raven and of the one-armed Chief Jim Raven. Before the Ravens came to the Broken head they lived far to the north along the east shore of Lake Winnipeg at Berens River. This is where Chief Jim Raven was born in 1860.
Richard Raven died the year after his son Robert. The wife of Richard Raven died l0 years before when she was 87 years old. She was born at the north end of Lake Winnipeg and was not baptized until 20 years after her husband. She was baptized in 1896, one year before she died. Her husband was a very strong Christian and when he died had been the warden of the church at the Broken head for many, many years.
Five years after Richard Raven and his son were baptized in 1864 the first Anglican missionary came to visit the Indians at Broken head. This was Rev. James Settee. By this time many of the Indians from the Broken head had gone to St. Peters to be baptised and to get different names. These are the names that the first Indians from the Broken head got when they were 2t baptized; Herbert, Spence, Whiteford, Sear, Battish, Baptiste, Smith, Straith, Bear, Frost, Machray, Monkman and Sakima.
In 1871 the white people called the chief and the elders of all the Indians to come to the stone fort. Here the white people persuaded the Indians to sign Treaty Number One. This is when the Indians gave all their land to the Great White Queen. She promised to give them their own land and many presents each year. Those families who were living at Broken head were to have 1000 acres of land there. Jacob Grisdale was a councilor and he was at the stone fort for eight days. He stood at the door where the Indians and the white people were talking. He was sixty years old at the time and remembered every word that was spoken. After that Jacob Grisdale returned to his home at the Broken head. He still was not baptized. This did not happen until 1883. When he was baptised he took Grisdale for his name. This was the name of a missionary who had once been at St. Peters. Later this missionary went to the Qu’Appelle and there he was the bishop of the church. The wife of Jacob Grisdale was also baptized and she took the name of Victoria Grisdale. Jacob Grisdale was baptized by Rev. Cowley. After he became a Christian, Jacob Grisdale gave half of his land – this was lot No. 2 – to the Anglican church and it was here that the St. Philips church was later built. His house stood here for many years. It was a two story log house with a piece built on one end.
Now I will tell you something about the family of Jacob Grisdale. One of his sons was Andrew Grisdale. He was the medicine man for the people of Broken head for many, many years. He had a Chees-kee, that is a shaking tent’, or what is sometimes called a ‘conjuring tent’ in which he could talk with the spirits. His messenger to the spirit world was a spirit turtle. He was married several times and had many children. His first wife’s name was Frasie Prince. Prince is the name of the descendents of Chief Peguis.
William Grisdale was another son of Jacob and Victoria Grisdale. He was born in 1864 at Brokenhead and died here in 1906. When he was 32 years old he married Isabella Anderson. Thomas Grisdale, was another son of Jacob Grisdale, and he was born in 1869. He was married twice. His first wife was Mary Jane Raven. His second wife was Janet Red Deer. The youngest son of Jacob Grisdale was Oliver Grisdale. He died in 1914 when he was 44 years old. He too was married twice. His first wife was a girl by the name of Catherine who had been raised in a school in St. Boniface. She died in 1897 when she was 2l years old. Her husband married a woman by the name of Sophie
Vincent, the daughter of Joseph Vincent. Oliver and Catherine Grisdale were the parents of Alex Grisdale who wrote down many old Indian stories. Some of these are in the book called Wild Drums. He was two years old when his mother died and he was raised by his grandparents, Jacob and Victoria Grisdale. Many of the stories which he wrote down are the ones which he heard from his grandparents.
One of the daughters of Jacob Grisdale was Elizabeth Grisdale. She married a Sioux Indian from North Battleford in Saskatchewan by the name of Peter Jones. 22 Another daughter of Jacob Grisdale was Beatrice Grisdale who married Jack Chief. His Indian name was Ken-oon-es. They were the parents of Duncan Chief who was born in 1882. Duncan Chief was 32 years old when he was baptized in l9l7 .
Jacob Grisdale died on the 20th of November, l9l0 when he was 98 years old. He was sick for three months with lung trouble before he died. He was buried in the Anglican cemetery by Missionary Le Clair. His wife had already died in 1906. She was 70 years old.
Now I will tell you about the other brothers of Jacob Grisdale. I already told you about his brother, Richard Raven. The name of another of his brothers was James Sinclair. Before he came to live at Broken head he too had lived at Berens River. That is where his children were born. One of his children was Charlie Sinclair who was born in 1841. Another one was John Richard Sinclair who was one year younger than his brother Charlie. John Richard Sinclair died here in 1913. He was married to one of the first Indian children born at Broken head. Hiswife’s name was Arabella and she was born here in 1843. Her father’s name was An-dah-bund-wash-kung and her mother’s name was Shah-wana-awa-a-trem-ook.
Two of Jacob Grisdale’s brothers kept their old beliefs until they were old men. One of these was Co-ta-pot. His baptised name was Henry Flett. Before he came to the Broken head, he lived atLac du Bonnet. This is where his son, Gah-ba-est-kung, was born in 1850. His baptized name was the same as his father – Henry Flett. His wife’s name was Katherine MacPherson.
Another of Jacob Grisdale’s brothers was Ish-qua-jaygan, the father of Donical Chief who was baptised with his wife Mary in 1898. When Ish-qua-jay-gan was finally baptised his name was George Chief. The wife of George Chief came from the valley of the Qu’Appelle River in Saskatchewan. She died here at Broken head when she was 60 years old in 1907.
After 1907 other Indians came from St. Peters to the Broken head to live. I will tell you why. When the treaty was signed at the stone fort in l87l the white people remembered how Chief Peguis had always been a faithful friend of the white people. Chief Peguis was dead but they gave his people much land. This was called the Peguis or the St. Peters Reserve. Later the white people forgot all this and remembered only that they wanted this land for themselves. The Indians did not want to give it up so the government officials bribed the chief and his councilors and then got them drunk. When they were drunk these officials got them to sign away their land. Then most of the people from the Peguis reserve were sent away to the rocks and bush at Hodgson. Some who didn’t want to go there, came to the Broken head.
This is the story of the Indians who first lived at the Broken head River. Today the great-grandchildren and great-great-grandchildren of those first people who came to live here still live on this reserve. There are still many Grisdales, Chiefs and Sinclairs. The Ravens are all gone – most of them left the reserve and went to the city. Many of the Fletts now live at the reserve at Fort Alex. That is a big reserve with more than 2000 p6ople, most of them of the Ojibway nation. Here at Broken head there are now less than 300. At one time there were more than 500. Today some of the old ways are returning to our people here at Broken head. Our children are learning the Ojibway language in school. We have our own teachers now. Some of them are learning to do beading like our forefathers did, and some will become Indian Artists. Many of us are thinking more and more about all those things which we can learn from our wise elders.
In the church registers of the St. Peters parish the 349th baptism is that of “Mary Thomas, an Indian woman.” Her ‘abode’ is given as “Broken head R.L. Winnipeg.”
This notation, entered by Rev. William Cockrane, is the record of an event which took place at St. Peters on the 2nd of Feb. 1852. This is one of the first recorded uses of the name, “Broken head”.
It is rather strange to find that on a map published 7 years later (in 1859) the stream flowing into Lake Winnipeg between the Red and the Winnipeg Rivers does not bear this name. The 1850’s saw the arrival of two expeditions into western Canada. Both had the intention of examining the possibilities of establishing extensive agricultural settlements on the Canadian prairies. The famous Dawson and Hind Expedition was financed by the Canadian authorities, while that of John Palliser was funded by the British government. Each brought along their own crews of surveyors who later turned over the results of their observations to the mapmakers. The cartographer of the first group was Mr. Arthur J. Russel. On his maps the stream which flows through our district bears the name “La Riviere de la Tete Ouverte” – the River of the Open Head. Surely this is a reference to the giant head split open by the arrow of the ancient brave.
Its French form was perhaps given to the surveyors of the Dawson and Hind Expedition either by the Metis trappers and hunters whom they encountered in the district or else from their Metis guides. Had they asked an Indian, it is highly unlikely that any of these surveyors would have understood the meaning of Pas-ka-tay-bay Cee-pee.
After having dispensed with the Indian Legend outlining the origin of the name Broken head, and covering the early families stationed at this location, we would like to bring you up-to-date about Broken head Reserve No. 4 from 1871 to present day. However, first, we must give credit to Felix Keuhn, who recorded the story as told to him by Mina Smith of Scanterbury.
BROKENHEAD INDIAN RESERVE No. 4
This Reserve was formed in 1871 with the signing of Treaty No. I in 1871 at Lower Fort Garry. The population at the time of the signing of the Treaty for the Broken head Band was 425 members and the acres set aside totaled about 10,920.
It appears that the followers of Chief Na-sha-ke-penais were to be allotted land on the Roseau River originally, which was considered good farming land. However, the Fort Garry Band wanted land that was good for hunting and fishing and chose the Broken head River. The Indian Band refused to move to Roseau and refused annuity payments until the location of the Reserve of their choice was granted. The Fort Garry Band merged with that of the Broken head Band. Chief Na-sha-ke-penais had a group of 204 who moved to Broken head River. The authorities complied with the wishes of the Chief and Band.
Mr. John Harris, D.L.S., first surveyed the Broken head Reserve No. 4 in 1874 and showed an area of some 10,920 acres. The Reserve was enlarged in 1876 by Duncan Sinclair D.L.S. to 13,494 acres to give the Band some arable land.
The Indian Commissioner, Provencher, had reported in 1875 that “the land being very swampy, and to a great extent unfit for farming purposes, a new limitation will have to be made with a view of giving to everyone the share of arable land to which he is entitled” Order-in- Council PC 2891 1916 officially sent aside 13,720 acres.
The Mission School was established in 1878 and another school was built on a centre Lot and two schools were built since. Please read Sam Grisdale’s account of where the schools were located on the Reserve. The Broken head Band elected to integrate and enroll their students from Grade four on within the Provincial schools in 1971. They were bussed to the Happy Thought School in East Selkirk which is a part of the Lord Selkirk School Division No. I l. Federal monies were forthcoming to pay for the children’s tuition in the public school system. The School on the Reserve burned down in 1982, and the primary students were bussed north to Walter Whyte School.
On Nov. 7,1961the Members of the Broken head Band voted to legalize intoxicants on the Reserve. The vote was passed in favors. The Proclamation by the Governor in Council approved the referendum results on Dec. 29, 1961.
The seven Bands of Treaty No. I received main benefits such as reserve banks, reserve schools, three dollars gratuity and five dollars annuity per individual, $20 extra for each Chief and $10 per Headman. a suit of clothing every 3 years, to each Chief and at least 4 Headman. In 1875 the Chief received an increase of $5 and in mid-1876 the Headmen received an increase of $5. In return for the preceding, the Fort Garry Band received the Broken head Reserve and along with the other 6 Bands gave up to the Crown a surrender of Territory larger than the Province itself. Certain “outside promises” in addition to the Treaty agreements were covered in writing and approved by1 l23 April 30, 1875 and accepted by the Band in the fall of I 875.
The triennial clothing provision of giving a suit of clothes every 3 years to each Chief and headman stemmed from the consideration that an Indian person in authority should be distinguished by a particular mode of dress.
On Jan. 25, 1872, an Order-in-council provided for this clothing to be similar in type worn by the Militia Dept.:
For Chiefs: double-breasted scarlet coats complete with the blue cuffs and collars, gold lace and white piping; blue trousers with a red stripe down the side, blue caps with gold band and chinstrap and leather peaks. For Headmen.’ double-breasted blue coats with silver cord on shoulders and red piping on collars and cuffs; Oxford grey trousers with scarlet cord down the side; and blue caps with red band and chinstraps and leather peaks.
The buttons for the coats were to have a design with the inscription “Dominion of Canada Indians” made of brass and gilt for the chiefs and white metal plate for the Headmen. Flags and medals were distributed to the Chiefs in the summer of 1872 By 1875 farming tools and animals were in the hands of the various Bands.
Inspector E.E. McColl reported the end of Dec. 1878, that the government paid prime price for the preceding but the Indians were furnished with inferior supplies and old worn out cattle.
The original Treaty prohibited liquor on Indian Reserves, however, subsequent legislation allowed Indian Bands to bring about change on their own reserve by a free referendum vote.
The Broken head Reserve is located along Hwy. No. 59 about 40 miles north of Winnipeg or 25 miles northeast of Selkirk, along the southeastern shore of Lake Winnipeg. The Broken head River passes through the reserve.
ln 1974, the “Broken head Recreation Study” was undertaken to outline the means by which a tourist recreation complex, pow-wow arena and cultural development program could be initiated.
The Band Chief and Council in Oct. 1977 hired a firm of Consultants to undertake a community planning study.
The Band operates its own Store, Gas Station and Restaurant.
Some of the land (about 2000 acres) is leased out to non-Band Members for about $3 per acre per year. During the early 1970’s a wild rice development was undertaken in the area of Lots 2l to 25 but did not prove too successful a venture, financially.
The land for the roads running through the Reserve to serve the travelling public were given freely with no compensation. In 1942 the province received 103.5 acres and in the late 1950’s the provincial road was widened from 66 feet to 99 feet using Reserve lands and no compensation.
Finally, however, in 1960 (March 29) a Band Council resolution demanded a return for reserve land being used for the right-of-way for the new Hwy. No. 59 stating compensation of $50 per acre, re: I 19.5 acres.
At the time the Reserve was established, the Church of England took one-half of Lot 2 and the Hudson Bay Company took all of Lot 3. During the 1950’s, the Manitoba Power Commission expropriated land for transmission purposes and the Band received a small recompense.
In conclusion, in 1983, the Highway No. 59 road widening project (4 lanes) has been stopped at the Southern boundary of the Broken head Indian Reserve No. 4. At the time of this writing, it is not known what has transpired between the Band Council and the Provincial Dept. of Highways. However, perhaps the Band has decided not to give their land away without proper compensation or else the equivalent in added acreage.
Finally, please find listed the Chief and Council Members of the Broken head Band. The record was obtained from the Dept. of Indian Affairs in Feb. 1976 by Beverly Smith, daughter of Lawrence Smith of Scanterbury.
The name Scanterbury, according to Sam Grisdale, came about when the Bell of the Church peeled out its call to worship and the Anglican Minister cupped his hand to his ear and exclaimed “It’s Canterbury”. The Post Office “Scanterbury” opened in Sept. 1905, with the Reverend Mr. R.W. Coates as the Postmaster. For the list of the rest of the postal officials stationed at this beautiful Reserve Town, please refer to the history of our post offices.
Submitted by Felix Keuhn/slh.
The following information was extracted from the Treaty playlist people at Indian and Eskimo Affairs.
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CHIEF |
COUNCILLORS |
DATE OF PAYLIST |
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Petanaquuap |
NIL |
Aug. 1875 |
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Atz-si-See-kech-e |
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John Raven |
William Bear |
1877 (Christian) |
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Mees-ne-ke-gee-een |
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John Raven |
NIL |
uly 10, 1878 (Christian) |
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Me-sha-ke-qu |
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NIL |
NIL |
July 8, l88l (Christian) |
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NIL |
NIL |
July 10, 1882 (Christian) |
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NIL |
NIL |
July 10, 1883 (Christian) |
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Me-sha-ke-q |
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Nas-e-ka-penais |
Pashangee |
July I l, 1885 |
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(l): No longer designated as Christian or Heathen |
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John Raven |
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Nas-e-ka-penais |
Kaopayahpunting |
July 12, 1886 |
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Nas-e-ka-penais |
Kaopayahpuntin |
July I 1, 1887 |
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Nas-e-ka-penais |
Kaopayahpuntin |
July 13, 1888 |
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Nas-e-ka-penais |
Kaopayahpunt |
July I I, 1889 |
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Nas-e-ka-penais |
Wah-oh-sesing |
July l l, 1890 |
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Nas-e-ka-penais |
Charles Bear |
July 13, 1891 |
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Nas-e-ka-penais |
James Raven |
July 13, 1892 |
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Nas-e-ka-penais |
Charles Bear |
July ll,1893 |
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Squa-kappow |
Charles Bear |
July I l, 1894 |
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Squa-kappow |
Charles Bear |
July l l, 1895 |
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Squa-kappow |
Charles Bear |
July 10, 1896 |
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Squa-kappow |
Charles Bear |
July 12, 1897 |
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Squa-kappow |
Charles Bear |
July 12, 1897 |
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Squa-kappow |
Charles Bear |
July 16, 1900 |
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Squa-kappow |
Henry Flett |
July 16, 1900 |
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Squa-kappow |
Henry Flett |
July 15, 1901 |
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Squa-kappow |
Henry Flett |
July 14, 1902 |
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Squa-kappow |
Pay-san-a-q |
Aug. 13, 1903 |
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Squa-kappow |
Pay-san-a-q |
July 11,1904 |
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Squa-kappow |
Pay-san-a-quot |
July 8, 1905 |
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Squa-kappow |
Jack Chief |
July 9, 1906 |
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Squa-kappow |
Jack Chief |
June ll, 1907 |
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Squa-kappow |
Jack Chief |
June 8, 1908 |
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Squa-kappow |
Jack Chief |
June22,1909 |
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Squa-kappow |
Jack Chief |
June –, 1910 |
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Squa-kappow |
Jack Chief |
June 15, l9ll |
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Squa-kappow |
Jack Chief |
June ll, l9l2 |
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Squa-kappow |
Thomas Raven |
June 13, 1913 |
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Skwa-ka-pow |
Thomas Raven |
June 8, l9l4 |
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Skwa-ka-pow |
Thomas Raven |
June 5, 1915 |
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Skwa-ka-pow |
Thomas Raven |
June 5, 1916 |
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Skwa-ka-pow No. 162 |
Thomas Raven, No. 109 |
June 4, l9l7 |
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Chief Skwa-ka-pow, died in l9l8 |
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Jack Chief, No. 88 |
Thomas Raven |
June 5, l9l8 |
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Jack Chief, No. 88 |
Thomas Raven, No. 109 |
June 2, 1919 |
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The Chief and councillors remained the same until 1922. |
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Gilbert Chief, No. 152 |
James Raven No. l3l |
June 2, 1922 |
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The Chief and councillors remained the same until 1927. |
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James Raven, No. l3l |
Joseph Bear, No. I 18 |
May 22,1927 |
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Gilbert Chief, No. 131 |
Joseph Bear, No. I l8 |
June 3, l93l |
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James Raven, No. l3l |
Charles Joseph No. 532 |
May 25,1933 |
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James Raven, No. l3l |
Cuthbert Raven No. 182 |
May 28, 1934 |
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The chief and councillors remained the same until 1936. The years l93j to 1944 were not available for us to print. councillor charles Joseph died in 1944. The chief and councillors were appointed to indefinite terms of office in 1945. |
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Richard Chief |
Edward Passage |
Life – 1945 |
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Albert Smith |
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Councillor Albert Smith resigned in 1949. |
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Angus J. Prince |
William George pahko |
July 14, 1952 |
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Councillor William Pahko resigned Dec. 7, 1953. |
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Angus Prince |
William Raven |
July 7, 1954 |
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Angus Prince, chief, and councillors Raven and olson resigned March 2, 1956. |
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Walter Olson, No. 64 |
John Kent No. 652 |
Oct. 30, 1956 |
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Sidneychief,No. 598 |
Norman Olson No. 684 |
Nov.24, 1958 |
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Sidney Chief |
Gus Smith |
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Walter Olson No. 647 |
Norman Olson No. 684 |
Nov. 17, 1962 |
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Councillor Mary Olson resigned Aug. 13, 1963. |
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Sidney Chief No. 598 |
Wilfred Bear No. 713 |
Nov. 17, 1964 |
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Councillor William Raven resigned July 23, 1965, George Bear replaced him Sept. 23,1965. |
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Angus Prince No. 668 |
Rose Bear No. 669 |
Nov.29, 1966 |
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Councillor Rose Bear resigned Feb. 21, 1967, replaced by Harold Jones July 19,1967. |
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Samuel J. Grisdale No. 577 |
Rose A. Bear No. 669 |
Dec. 3, 1968 |
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Edward Roy Princ |
James Allan Prince |
Dec. 6, 1970 |
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Thomas Edward Princ |
Albert Richard Bunn |
Dec.6,1972 |
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Councillor Albert Bunn resigned Feb. l, 1973. Mr. Clarence Kent replaced him April 10,1973. Helen Prince, Councillor, resigned June 18, 1973, and was replaced by Angus Prince, No. 677 on Aug. 7,1973. Chief Thomas Edward Prince resigned on Aug. 6, 1974, Councillor Angus H. Prince resigned on Aug. 6, 1974. |
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James F. Bear |
Mrs. Roseanna V. Bear |
Dec.6,l9’74 |
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Mrs. Florence A. Olson was killed in a motor accident on Aug. 2, 1975. |
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Jim Bear |
Rose Bear |
1976 |
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Jim Prince |
Beverly Smith |
1978 and 1979 |
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Jim Bear |
Rose Bear |
1980/82 |
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In 1884 the Brokenhead Bands were no longer designated as Christian or Heathen, thank goodness ! |
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