Honourable senators, as with all Indigenous cultures, Mi’kmaq teachings have been traditionally passed down orally. In part inspired by Senator Manning’s ongoing series, I’ve decided to share some stories and teachings from time to time. These stories being captured in the Hansard will help preserve them for future Mi’kmaq and the broader Canadian public. I would like to call this series “Nta’tukwaqnminal,” or “Our Stories.”

In the aftermath of the solar eclipse yesterday, many Indigenous cultures have their own version of light versus darkness. Darkness is simply the lack of light.

Henry Knockwood, an elder from the Sipekne’katik, spoke of a kinap named Saul Piel Sagamaw, Chief Peter Paul. A kinap is a person with extraordinary skills and abilities.

One time, the chief faced a great challenge with the arrival of a puoin in his community. A puoin possesses supernatural powers that can be used for light or dark purposes. The puoin use their supernatural powers to create much disruption and separation in the community.

Feeling powerless, the kinap prayed for help. His prayers were answered with the arrival of the plamu, or salmon. The unprecedented rising of waters in the Bay of Fundy marked the start of an epic battle between the light energy of the plamu and the dark energy of a sea serpent. This extended battle caused the waters to turn muddy where the plamu eventually defeated the sea serpent.

When Gisult, the Great Spirit, created the sun, the dark or shadow energy was never anticipated or required. The sun, or light-based energy, is unaffected by its shadow. While the perception of the shadow changes based on the position of the experiencer, it is never in the way of the light-filled energy. Although the dark or shadow energy may seem real in a light‑based journey, it is essentially a non-character in our life journey.

Wela’lioq. Thank you very much.