17th century At the time of European encounter, the Wəlastəkwewiyik were living in walled villages and practicing horticulture (corn, beans, squash and tobacco). In addition to cultivating and growing crops, the women gathered and processed fruits, berries, nuts and natural produce. The men contributed by fishing and hunting, and the women cooked these finds. Written accounts in the early 17th century, such as those of
Samuel de Champlain and
Marc LesCarbot, refer to a large Wolastoqey village at the mouth of the Saint John River. Later in the century, sources indicate their headquarters had shifted upriver to
Meductic, on the middle reaches of the Saint John River. The French explorers were the first to establish a
fur trade with the Wəlastəkwewiyik, which became important in their territory. Some European goods were desired because they were useful to Wəlastəkwewiyik subsistence and culture. The French Jesuits also established missions, where some Wəlastəkwewiyik
converted to
Catholicism. After years of colonialism, many learned the
French language. The French called them
Malécite, a transliteration of the Mi'kmaq name for the people. Local histories depict many encounters with the
Iroquois, five powerful nations based south and east of the Great Lakes, and the
Innu located to the north. Contact with European fisher-traders in the early 17th century and with specialized fur traders developed into a stable relationship which lasted for nearly 100 years. Despite
devastating population losses to European infectious diseases, to which they had no
immunity, these Atlantic First Nations held on to their traditional coastal or river locations for hunting, fishing and gathering. They lived along river valleys for trapping.
Colonial wars As both the French and English increased the number of their settlers in North America, their competition grew for control of the fur trade and physical territory. In addition, wars were carried out that reflected war in Europe. The lucrative eastern fur trade faltered with the general unrest, as French and English hostilities concentrated in the region between Québec and
Port-Royal. Increasing sporadic fighting and raiding also took place on the lower Saint John River. In this period, Wolastoqey women took over a larger share of the economic burden and began to farm, raising crops which previously had been grown only south of Wolastoqey territory. Men continued to hunt, though with limited success. They became useful allies to the French as support against the English. For a short period during the late 17th and early 18th centuries, Wolastoqey warriors were engaged frequently in armed conflict, becoming virtually a military organization.
18th century With the gradual cessation of hostilities in the first quarter of the 18th century, and with the beaver supply severely diminished, fur trading declined. There was little possibility for the Wolastoqiyik to return to their traditional ways of life. Their style of seasonal, shifting agriculture on the river was curtailed by the encroachment of European settlers. All the while, the land was becoming well known to wealthy elites, who took advantage of the quality hunting and sport-fishing spots scattered throughout the province. They took all the farmland along the Saint John River, which was previously occupied by the Wolastoqiyik, displacing many Aboriginal people from more than a million and a half acres of prime land.
19th century The Wolastoqiyik practised some traditional crafts as late as the 19th century, especially building
wigwams and birchbark
canoes. They had made changes during the previous two centuries while acquiring European metal cutting tools and containers, muskets and alcohol, foods and clothing. In making wood, bark or basketry items, or in guiding, trapping and hunting, the Wolastoqiyik identified as engaging in "Indian work". The Europeans developed
potato farming in Maine and New Brunswick, which created a new market and demand for Wolastoqey baskets and containers. Other Wolastoqiyik worked in pulp mills, construction, nursing, teaching and business. With evidence that many Wolastoqiyik suffered widespread hunger and were wandering, government officials established the first
Indian reserves at The Brothers, Oromocto, Fredericton, Kingsclear, Woodstock, Tobique, Madawaska (pre-1800s), and Cacouna.
Silas Tertius Rand was a linguist missionary who translated some Bible Selections into Wolastoqey which were published in 1863 and then the Gospel of John in 1870.
20th century The Wolastoqiyik of New Brunswick struggled with problems of unemployment and poverty common to Indigenous people elsewhere in Canada, but they have evolved a sophisticated system of decision making and resource allocation. They support community enterprises in economic development, scouting and sports. Some are successful in middle and higher education and have important trade and professional standings; individuals and families are prominent in Indigenous and women's rights; and others serve in provincial and federal native organizations, in government and in community development. There were 4,659 registered Wolastoqiyik in 1996. ==Culture==