Coastal Plain

II.

From the time that they were young boys, brothers Mateg and Awaas insisted on leading the group hike to Siwaba.  They had made this same hike annually since they were born and knew the route well. As they traveled South along the river’s edge, they would survey the landscape ahead.   They would act as the eyes and ears of the traveling group. Their charge would be to look out for familiar landmarks, and to warn the rest of the group of any dangers that were spotted ahead.  From their winter camp in the highlands they would set their course following the rocky river valley.  When they moved upon the terraced river banks it was common to come across evidence of other groups that had passed through or camped in the same territory.    

After a couple days of hiking, the river turned sharply East and the deep valley flattened. It was here that distant hills and ranging parkland were observed.  This land ahead was dominated by spruce and shrubs, with the beginnings of pine and oak trees growing.  As this familiar landscape emerged, they knew they were getting close. As they continued, the river eventually widened into a shallow basin as it entered the coastal plain. Once on the plain, they knew to change their course once again Southward.  Their destination would be near – it was located only a few miles south of the river.

The camp at Siwaba was hard to see from a distance, as there were many similar local land formations.  As Ni’s group approached their aestival destination, the boys would eagerly look for rising smoke from its trees.  This sight would reveal the presence of other groups that had already begun to settle in.  Each year Awaas hoped that theirs would be the first band to arrive.  Early arrival would ensure the best camp site and materials for them to build their temporary huts with.  The camp itself was situated on a nearly isolated flat-topped kame that rose to fifty feet above sea level.  It was a long and narrow hill spanning half a mile in length and a quarter mile at its widest point.    

As they approached the North side of Siwaba, they would first encounter an elevated crest. This spot provided a prime lookout for whatever may be coming from the North.  It was from here that the boys would watch and wait for the approach other bands expected to convene with them for the summer. On the Southern end of Siwaba, there was a large level area prime for setting up the camp.  Immediately to the West coursed a narrow funnel shaped valley with steep slopes rising above it.  Directly to the East was the coastal plain dotted with a series of drumlins and a long narrow rising land mass that extended North.  From Siwaba the plain extended ten miles until it met the cold waters of the Atlantic. 

Following their arrival at camp, brothers Mateg and Awaas worked together to scavenge materials for constructing their shelters.  Building materials were often re-used from previous structures that had been made on site.  They assembled simple huts built to withstand the frequent passing summer storms and deflect the hot sun. Each hut would be the sleeping quarters for a small family, and each were unique to the builder’s needs, materials and expertise.  For the later arrivals – they would have the help of those who had already establish their huts.  

When the arriving groups began to settle in the labor was shared and divided, often along gender lines. Women would tend to lead the efforts in gathering, cooking, and child-rearing, with men doing much of the hunting, stonework, and building. As most hunter gatherer societies of the time, theirs too was egalitarian and communal.  All resources were shared. Everyone was entitled to food, clothing, material goods, and participation in activities – regardless of the individuals abilities or strengths. Opinions were shared, and decisions were made together. 

Siwaba’ s huts had a circular stone base, with long flexible tree branches extending from the rocky base to a central apex.  The apex was secured with locally available vines or other lashing material.  The wooden frame was then covered with either hides, brush, leaves, and in some cases reinforced with clay.  They were large enough to have a small fire pit located within that would vent through the open doorway.  Each door faced South to maximize sun exposure and warmth, and each hut was situated near a large central fire pit.   The shelters would be arranged in a large circular pattern, thus emphasizing cohesiveness and mutual awareness of all who would reside there. Each night the continuously burning central fire would supply the embers to ignite the smaller fires burning in each hut.  The central fire would also provide the energy and main location for their socialization. Near the fire pit and within the central clearing was a dedicated area used for group activities and dancing.  This place was the heart of the summer community. 

This hub of Siwaba was a place to congregate and celebrate the successes of the day, and to plan and prepare for the adventures of the days to come.  It was a site of social rituals. Whether it was a celebrating a new or expired life, paying homage to the ancestors, or meditating on the animals they were about to hunt, the rituals would be led by a senior and respected elder. Ni would often take this leading role. Mateg, who shared her nature, would often assist. Ni was unique, in that she was a creative woman with an imagination and demeanor that led her to be loved by all. She had a smile that was unmistakable and a warmth that could heal the weariest of the group members. She was respected to settle any disputes that would arise among members, thus leading to a more cohesive and relaxed atmosphere.  Social and personal anxieties were relieved in her presence, and it was clear that when she was involved in joint tasks, cooperation was at its best and most efficient. 

Each month, arrival of the full moon was a signal for a preparatory celebration to begin at Siwaba.  The reliable waxing light was a sign that an impending communal hunt was near.  The indigenous people had observed that the presence of this lunar phase corresponded to the time when the animals were at their most active, and thus most likely to be captured.  It was on these nights that the people came together in eager anticipation.  Voices singing, and the noise of crude instruments could be heard miles away.  Large fires burning at several different encampments could be spotted in the distance.  On the night of the full moon, Ni would tell stories that had been passed down to her through the generations.

She would detail the great migration of the ancestors and speak of far off lands that she had never personally seen or known. She spoke of the trials experienced during the long winter, and how sticking together saved all their people many years ago.  She spoke of the animals, and of the trees, and of the weather commenting upon the lessons they all provided.  Awaas would always request that she talk of the mastodons.  

The large elephant like mammals had become extinct a thousand years earlier, though stories of their presence and fossil remains were known.  His imagination would be captivated as Ni detailed stories of their size and strength.  Awaas dreamed of how he would hunt them. He considered how he would utilize their immense hide and bones. He often fantasized about what their meat must taste like.  In her story telling, Ni would describe the enormity of these beasts. She would compare the size of their giant tusks to the trunks of the juvenile oak trees developing nearby.  All would be mesmerized by her tales of their gentle and social nature. She would relate to them by describing their preference to travel in large herds. The women around the fire would smile when it was acknowledged that these herds were led by females.  Ni would explain that once mature, the male mastodons would often break off on their own to ultimately join other groups.

She detailed that the mastodons were known to practice their own rituals, including mourning the deaths of their own.  She described that when one mammoth died, there would be long periods of silence and anxiety amongst the other members. Those that remained would be consoled by returning to grave sites regularly and caressing the bony remains. She would opine that the mastodon spirits were ever present and would protect their group – as they protected their own.  She would prove this to the children by relaying the myth of thunder. 

She would tell them that if they could hear a deep rumble in the distance and see large dark clouds in the sky, that it was the mastodon spirits materializing and warning them of an approaching storm.  If they heeded the warning and sought shelter they would be safe.  Although Awaas remained unaware of the coincidence, his brother Mateg would always consider how the spirit and socialization of these ancient beasts was very similar to their own.