Love intervenes
Wikamow igtigl wijit wontokode — Family ties for peace
Part 2 of the Battle of Fitzpatrick Mountain
The Pictou Mi’kmaq used a cunning ploy to defeat the Mohawk Matnaggewinu’g (Warriors) at the Battle of Fitzpatrick Mountain and a wise plan devised by Mohawk Chief Grey Wolf’s daughter, Young Fawn, could save her captured father and have everlasting family ties for peace.
The few remaining Mohawk Matnaggewinu’g defeated on and below Fitzpatrick Mountain made the gruelling 10-day journey back to their homeland. “The astounding and unsuspected report brought by the few who had escaped the Mi’kmaq vengeance, was too powerful to describe. The Mohawk gave way to despair.”
A council of war and retaliation was called immediately in the Mohawk Nation. “Roused, at length to resume their wonted energy, and smarting under the consciousness of defeat and shame, the war-whoop was raised and revenge the impulse of the moment. Centuries-old tradition of most Indigenous nations was to avenge a death or capture of one’s Chief, parents or any family members.”
The Mohawk knew their Mi’kmaq foe had great fear of them, because of the many years of intertribal warfare and raids upon Wabanaki Confederacy Land.
“Sources accuse the Mohawk of deliberate cannibalism, while local legends concerning the early Indigenous wars teem with samples of Mohawk cruelty which, whether they are true or not, tend to keep alive the old feelings of indignation in the minds of the Mi’kmaq Nation. In the very old days the Mohawk and the Mi’kmaq lived in peace with each other. But after a time they quarrelled. And a son of a Mohawk chief killed the son of Mi’kmaq chief. Then there was no peace in the land and neither wished to forget their grievances. For years they fought. Killing and burning and laying waste the villages and lonely wigwams.”
A report in 1877 described the “Mi’kmaq as the bravest and the best of the Indigenous nations and boasting of success even over the Mohawks. Until very recently the name Mohawk was sufficient to excite the most abject terror in the mind of the Mi’kmaq and, tell them they’re was a Mohawk at any place, they would go miles round to avoid the location.”
At the Battle of Fitzpatrick Mountain, many Mohawk Matnaggewinu’g were killed in the fray and, as customary, scalps were taken, and dead bodies disposed. And as tradition, if there were survivors they were made slaves. However, in the case of the Fitzpatrick Mountain clash, the Pictou Mi’kmaq knew “that the procession of Chief Grey Wolf would guarantee no fierce demonstration on the part of the Mohawk.” The Pictou Mi’kmaq could bargain for peace.
Back at the Mohawk Nation the chiefs were assembled and grudgingly made the decision: calmer reflection pointed to the perilous position of their beloved captive chief and assured them that first aggression would be the signal of death. After long discussion it was resolved to stifle in the meantime their thirst for revenge, and try by negotiation to save and recover their leader; and to affect this ransom, the most valuable in the estimation of a Mohawk Matnaggewinu was offered, and to their chagrin and disappointment, rejected.
Captured Mohawk Chief Grey Wolf’s family was distraught, “grief and tender regret wailed forth in the tent of their Tata’l (father), the partner of his joys and sorrows, two sons and an only daughter wept.” How possibly could they get their beloved Tata’l returned? Grey Wolf’s daughter “Young Fawn,” who was described as a “beautiful girl just expanding into women’s finished form,” became desperate in finding ways to bring her cherished Tata’l home. She thought of a bold design of
proceeding to the place of Chief Grey Wolf’s imprisonment, and plead, in person, for his release.” The Mohawk Council and family members debated and with Young Fawn’s heartfelt determination for her Tata’l, the request was granted. “The mother’s tears and protests were unavailing, and with a bosom swelling with her daughter’s love.”
The long perilous journey planned, basic survival implements secured, Young Fawn and a younger brother began the voyage through dangerous Wabanaki Confederacy Land to reach Megumaage (Nova Scotia). “The dreary waste was traversed and on the tenth day of toilsome travel, she announced herself at the Mi’kmaq camp.” With a single white plume (symbolic of a flag of truce), the captive Mohawk chief’s daughter immediately asked for council with the Pictou Mi’kmaq. “Chief Arrowhead, apprised of the event, with all the gallantry of his nature and years, directed that every comfort should be afforded, and that on the morrow an interview would take place.”
Young Fawn didn’t know what to expect before the meeting took place, and “presumed in the slightest degree, upon this formidable foe as she was not aware whether her father’s victor was a young warrior or a grim old chief.” She was completely surprised when instead of a grim old chief, a youthful “Apollo,” adorned with every attribute women love to look upon, met her gaze. Any person having seen the young chief and Mohawk girl, and having a knowledge of human nature,
might surely have predicted what the results would be.”
Young Fawn, nervous at first, opened her heart to speak of eternal family love for her captive Tata’l. The Mohawk maiden’s eloquent speech transformed Chief Arrowhead into “the softness of a child, though a little more confused.” What was happening to this “young artillery-man with unfaltering nerves, now see him again when his only danger is from a battery of bright eyes.” The earnest speech was powerful and the Mi’kmaq chief and council “assured the subject would be laid before the wise men of the of the nation, they also agreed to arrange a meeting with her Tata’l. “And Arrowhead went forth a stricken deer.”
As each day passed, Young Fawn and Chief Arrowhead sometimes met, “accidental and, latterly, concerted meetings were of a daily occurrence, and the result was inevitable — they loved.” Both knew that their love for each other would have obstacles but would also have many advantages, especially for the two warring Indigenous nations. The young Mi’kmaq chief “laid out the position of affairs to the elders of the nation. As anticipated, angry remonstrations ensued.” Great and lengthy debate followed, however, due to the popularity of the young Mi’kmaq leader, reluctantly the Mi’kmaq elders “conceded, that if approved by the Mohawk Matnaggewinu’g, the intermarriage would no longer be opposed.”
Mohawk Chief Grey Wolf, wearied from the long captive ordeal and with a great desire to rejoin his family, knew well the state of his daughter’s mind; he agreed with the proposal and offered to act as negotiator with his Mohawk kinfolk. The old chief was met with anger and disgrace, the Mohawk elders also contended at length but “in deference to their renowned leader, a sullen consent was given. The gentle daughter of the warlike Mohawk became the loving bride of the gallant Mi’kmaq. This paved the way for a peaceful intertribal arrangement. The hatchet was buried, and no hostilities took place between the once contending tribes. Let love be your most powerful weapon.”
Special thanks to
■ Chief Andrea Paul, Pictou Landing First Nation
■ Dr. Daniel Paul, author, editor, and human rights activist
■ Diane Chisholm, Mi’kmaq Resource Centre, Unama’ki College
■ Trevor Gould, Mi’kmawey Debert Cultural Centre,
■ Gerald Gloade, Mi’kmaq Artist
■ Prof John Reid — St. Mary’s University
■ Keith Mercer, Parks Canada, Mainland Nova Scotia
■ Stephen Augustine, Associate Vice President, Indigenous Affairs & Unama’ki College
■ Roger Lewis, Curator of Ethnology, Nova Scotia Archives
■ Active Pictou County
■ Smith Rock Chalets
■ J. Sandy Smith
Historical research
■ Red Earth Tales of the Micmac, Marion Robertson
■ Micmac Tribe of Indians, Legends of the Micmac, S.T. Rand
■ The Eastern Algonkian Wabanaki Confederacy, Frank G. Speck
■ The Mi’kmaq: Resistance, Accommodation, and Cultural Survival,
■ War Among the Northeastern Woodland Indians, Wendall S. Hadlock
■ We Were Not the Savages, Dr. Daniel Paul
■ Sou’west Nova Metis Council
■ An Account of the Customs and Manners of the Micmakis and Maricheets, Father Pierre Maillard
■ The Wabanaki-Mohawk Conflict: A Folk History Conflict, Nicholas N Smith
■ Battleground: Nova Scotia: The British, French, and First Nations at War in the Northeast 1675-1760, Ronald E Gaffney
■ The Old Man Told Us, Ruth Holmes Whitehead
■ The Aborigines of Nova Scotia Author, William Elder
■ Cape Breton University Mi’kmaq Resource Centre
■ The Micmac Indians of Eastern Canada, Wallis & Wallis
■ In Indian Tents, Abby L. Alger
■ The Conflict of European and Eastern Algonkian Cultures, 1504-1700 A Study. Alfred G. Bailey
■ Indian Trade in Nova Scotia to 1764, R.O MacFarlane
■ Micmac Documented Oral History Scott H McKeen (Dalhousie University)
■ The Native Peoples of Atlantic Canada, H F McGee
■ Cultural Aspects of Warfare: The Iroquois Institute if the Morning War, Candice Campbell