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They catched fish from water and They got suger from maple trees .They ate good food wich was plant roots and nuts were good to eat back the . They finded where the honey trees are in the forest and they made traps to catch there food and they preserved the meat for later and they used the fur from the meat like Raccoons,bear,cyotte,wolf,deer and skunk fur too . I found my information on google and mr mccauley sheet  by riley Anderson  burley.

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by Hayley sutter   YORK FACTORY IS  NOT  A CITY BUT ITS A TOWN . I FOUND MY INFORMATION ON; WIKEPEIDEA

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Dylan Houde

The early trade introduced

an increasing variety

of goods.metal items were important.Such as awls,axes,kettles,

knives,muskets,fishing hooks and other items such as alcohol,beads and mirrors.Blankets and clothing were important too and became common.

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York factory was a settlement and a factory.The complex was a designated a National Historic of Canada in 1936. During king Williams war France sent naval forces to hudsons bay to capture the Fort. In 1694 an English ship came to reclame the factory. In the late 18 century. York factory in located in North east Manitoba. People first settled there in 1670 but the Fort was built in 1788-1850.

by Justin and lucas

Info from Wikipedia

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Economy - Cree, Western Woods North America

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Questions and answers about the Cree Indians for students and teachers. Covers Woodland and Plains Cree tribes with information on Cree Indian legends, art, clothing, food, tools, and traditional culture.

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WEBSITE ABOUT THE CREE TRIBE< HISTORY AND TRADITIONS

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WEBSITE ABOUT THE CREE TRIBE< HISTORY AND TRADITIONS

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The Cree (Nehiyawak in the Cree language) are the most populous and widely distributed Indigenous peoples in Canada. Cree First Nations occupy territory in the Subarctic region from Alberta to Québec, as well as portions of the Plains region in Alberta and Saskatchewan. As of March 2015, the registered population of Cree First Nations was more than 317,000. The National Household Survey recorded more than 95,000 speakers of Cree in 2011.

Etymology: Origin of the Term "Cree"

The name Cree originated with a group of Indigenous peoples near James Bay whose name was recorded by the French as Kiristinon and later contracted to Cri, spelled Cree in English. Most Cree use this name only when speaking or writing in English and have other, more localized names. Nehiyawak is the Cree name for the Cree people, though it is often also used to describe Plains Cree. ( See also Indigenous Peoples: Plains.)

Territory and Population

Cree traditional territory.
(courtesy Victor Temprano/Native-Land.ca)

Cree live in areas from Alberta to Québec in the Subarctic and Plains regions, a geographic distribution larger than that of any other Indigenous group in Canada. Moving from west to east, the main divisions of Cree, based on environment, language and dialect are Plains Cree ( paskwâwiyiniwak or nehiyawak) in Alberta and Saskatchewan, Woods Cree ( sakâwiyiniwak) in Saskatchewan and Manitoba, Swampy Cree ( maskêkowiyiniwak) in Saskatchewan, Manitoba and Ontario, and James Bay/Eastern Cree ( Eeyouch) in Québec; Moose Cree (in Ontario) is considered a sub-group/dialect of Swampy Cree. The suffix -iyiniwak, meaning people, is used to distinguish people of particular sub-groups. For example, the kâ-têpwêwisîpîwiyiniwak are the Calling River People, while the amiskowacîwiyiniwak are the Beaver Hills People.

The Eastern Cree are closely related, in both culture and language, to the Innu (Montagnais-Naskapi) and Atikamekw. Many Cree First Nations in western provinces have blended populations of Ojibwa, Saulteaux, Assiniboine, Denesuline and others. In addition, the Oji-Cree of Manitoba and Ontario are a distinct people of mixed Cree and Ojibwa culture and heritage. Many Métis people also descend from Cree women and French Canadian fur traders and voyageurs. ( See also Fur Trade.)

As of March 2015, the total registered population of more than 130 Cree First Nations was approximately 317,000, of which approximately 170,000 (54 per cent) lived on reserve. Saskatchewan nations had the largest approximate registered population with 115,000, followed by Manitoba with 81,000, Alberta with 78,000, and Ontario and Québec with 25,000 and 18,000 respectively. It is important to note that these numbers include several blended communities with more than just Cree people. As well, they do not reflect Cree who themselves, or through their ancestors, have lost or been denied status through enfranchisement or other historical injustices under the . ( See also Indigenous Suffrage.)

Traditional Life

For thousands of years, the ancestors of the Cree were thinly spread over much of the woodland area that they still occupy. Known as the Ndooheenou ("nation of hunters"), the Cree followed seasonal animal migrations in order to obtain meat for food and animal hides and bones for the making of tools and clothing. They travelled by canoe in summer, and by snowshoes and toboggan in winter, living in cone- or dome-shaped lodges, covered in animal skins ( see Architectural History: Indigenous Peoples). Many Cree still consider hunting an important part of their culture and way of life; the hunting and trapping of moose, caribou, rabbit and other animals is fairly common in Cree communities.

After the arrival of Europeans, participation in the fur trade pushed Swampy Cree west into the Plains. During this time, many Cree remained in the boreal forest and the tundra area to the north, where a stable culture persisted. They continued to rely on hunting moose, caribou, smaller game, geese, ducks and fish, which they preserved by drying over fire. The Cree also traded meat, furs and other goods in exchange for metal tools, twine and European goods. Plains Cree exchanged the canoe for horses, and subsisted primarily through the buffalo hunt.

Society

Cree lived in small bands or hunting groups for most of the year, and gathered into larger groups in the summer for socializing, exchanges and ceremonies. They historically had cultural, trade and social relations with other Algonquian-speaking nations, most directly with the Innu (Montagnais-Naskapi), Algonquin and Ojibwa.

Although the Cree strived to maintain a communal and egalitarian society, some individuals were regarded as more powerful, both in the practical activities of hunting and in the spiritual activities that influenced other persons ( see Shaman). Leaders in group hunts, raids and trading were granted authority in directing such tasks, but otherwise the ideal was to lead by means of exemplary action. Some of the most well-known Cree chiefs and leaders include Mistahimaskwa (Big Bear), Pitikwahanapiwiyin (Poundmaker) and Piapot - all of whom strove to maintain traditional ways of life in the face of change after the arrival of Europeans.

Culture

The Cree participated in a variety of cultural ceremonies and rituals, including the Sun Dance (also known as the Thirst Dance, and particularly celebrated by the Plains Cree), powwows, vision quests, feasts, pipe ceremonies, sweat lodges and more. Many of such rituals were banned by the until 1951; however, the traditions survive to this day.

One of such ceremonies is the "walking out ceremony" - a ritual in which children are officially welcomed into the community. Cree tradition dictates that children's feet are not to touch the ground outside of a tent until the ceremony takes place. Therefore, the ritual is usually held as soon as a child is able to stand or walk on their own. The morning of the ceremony, the child - dressed in traditional clothing - awaits the arrival of the elders. Once they arrive, the elders send the child outside of the tent. Accompanied by an adult, the children walk around a designated area outside the tent. Usually, they are told to mimic hunting or other traditional roles of adults. Once they have done this, the children re-enter the tent and give the elders gifts. The community gathered inside the tent embraces the children as new members of their society. A feast usually follows.

Art and music are important elements of Cree culture. Well-known for their beadwork, Cree women created beautiful and functional clothing, bags and furniture. Plains Cree peoples also decorated the outsides of their tipis with paint. A well-known modern Cree artist is George Littlechild. Drumming is significant to the Cree as well as to most other Indigenous nations. Drums are sacred, and the music that comes from them is likened to the heartbeat of the nation. Drum music can be heard at festivals and religious ceremonies.

Religion and Spirituality

The Cree worldview describes the interconnectivity between people and nature; health and happiness was achieved by living a life in balance with nature. Religious life was based on relations with animal and other spirits which often revealed themselves in dreams. People tried to show respect for each other by an ideal ethic of non-interference, in which each individual was responsible for his or her actions and the consequences of those actions. Food was always the first priority, and would be shared in times of hardship or in times of plenty when people gathered to celebrate by feasting.

The Cree worldview also incorporates Trickster ( wîsahkêcâhk) mythology. A trickster is a cultural and spiritual figure that exhibits great intellect, but uses it to cause mischief and get into trouble. The Cree believe one can learn important lessons about how to live - and not to live - good lives from the examples set by the tricksters. One common trickster figure in Cree spirituality is Wisakedjak - a demigod and cultural hero that is featured in some versions of the Cree creation story. ( See also Indigenous People: Religion and Spirituality.)

Origin Story

Cree stories tell about the past as well as about their belief system. Every Cree nation has a slightly different version of the creation story, but they often have common elements, such as the presence of the Creator or Great (Kitchi/Kitche) Manitou. The following is a paraphrased version of a creation story as recorded by the explorer and geographer, David Thompson:

At the beginning of time, the Creator made the animals and the people. The Creator told Wisakedjak (a trickster figure) to teach the people how to live good, peaceful lives, and to take care of them. Wisakedjak did not listen to the Creator, and soon, the people were fighting and hurting one another. The Creator was disappointed and threatened Wisakedjak with a life of misery if he did not obey. Still Wisakedjak did not listen, and still the people continued to be violent with one another. The Creator decided to flood the lands, washing out everyone and everything. Only Wisakedjak, Otter, Beaver and Muskrat survived. Stranded on open water, Wisakedjak had an idea - if the animals could help him dive down and collect some of the old earth, he could expand it and start a new land. This was not an easy task; Otter and Beaver tried many times to get to the earth below, but both failed, almost dying in the process. Muskrat was the last to try. He stayed underwater for a long time, but when he resurfaced, he had wet earth in his paw. From this mud is where the earth as we know it today came.

Language

The Cree language belongs to the Algonquian language family, and is in itself a continuum or family of dialects. Depending on the region, some Cree peoples speak a slightly different version of the language than Cree peoples in another area. The closer the speakers' communities are, the more likely they are to understand one another. For example, the Eastern Cree dialect is more closely related to Innu-aimun, the Innu language, and is therefore less intelligible (understandable) to western dialect speakers, such as the Plains Cree ( see Cree Language).

Michif, the language of the Métis, is also considered a dialect of Cree; and Cree heavily influences Oji-Cree, a dialect of Ojibwa.

In 2011, the National Household Survey reported more than 95,000 speakers of Cree, with some 6,000 speakers of Atikamekw (considered a distinct Cree dialect), nearly 12,000 speakers of Innu-aimun, about 10,000 speakers of Oji-Cree and 640 Michif speakers.

Colonial History

Jesuit missionaries first mentioned contact with Cree groups in the area west of James Bay around 1640. Fur trading posts established after 1670 began a period of economically motivated migration, as bands attempted to make the most of the growing fur trade. For many years, European traders depended on Indigenous people for fresh meat. Gradually, an increasing number of Cree remained near the posts, hunting and doing odd jobs and becoming involved in the church, schools and nursing stations. Missionizing began when some fur traders held services; trained Christian missionaries soon followed.

During the late 1700s and the 1800s, Cree who had migrated to the Plains changed with rapid, dramatic success from trappers and hunters of the forest to horse-mounted warriors and bison hunters. Epidemics, the destruction of the bison herds and government policies aimed at forcing First Nations to surrender land through treaties, however, brought the Plains Cree and other "horse-culture" nations to ruin by the 1880s ( see Numbered Treaties). The Canadian government, under the leadership of Sir John A. Macdonald, actively withheld rations and other resources in order to force starving Plains peoples into signing treaties and relocating to reserves. There, Cree existed by farming, ranching and casual labour, and were subjected to further cultural destruction through decades of trauma endured in the residential school system.

Numbered Treaties made with Cree peoples (Treaties 1, 2, 4, 5, 6, 8 and 9).
(courtesy Victor Temprano/Native-Land.ca)

Though the government made general promises to protect Cree land rights and their traditional way of life, the treaties gave the federal and provincial governments the power to intervene in Cree traditional culture. Government services, health programs and education, including residential schooling, were usually administered through the missionaries and traders until the middle of the 20th century.

Contemporary Life

Government-backed corporate exploitation of natural resources in the 20th and 21st centuries has brought radical changes in many Cree communities. In the 1970s in Québec, the James Bay Cree successfully negotiated the James Bay and Northern Québec Agreement. The agreement was a response to the James Bay hydroelectric project, which had been undertaken without consultation of the communities it would affect. The project pushed the James Bay Cree to action, and the resulting agreement provided the first step toward self-government. Since then, a series of further agreements between the Cree in Québec, the provincial government and the federal government have followed. The Cree have also been central to United Nations negotiations, including the United Nations Declaration on the Rights of Indigenous Peoples (2007).

James Bay and Northern Québec Agreement.
(courtesy Victor Temprano/Native-Land.ca)

Many registered members of Cree nations no longer live in their reserve communities. Nevertheless, for many nations, especially in the James Bay and Plains regions, the portion of registered members living on reserve is very high. For example, the rate of population living on reserve among James Bay Cree averaged 83 per cent in 2015, reaching 96 per cent in the case of Whapmagoostui.

Sel f-government and economic development are major contemporary goals of the Cree. Cree First Nations across Canada have attempted to negotiate with development corporations and governments. For example, the Lubicon First Nation of Alberta have sued the provincial and federal governments for their share of natural gas revenues and further recognition of treaty rights, while in Manitoba, several Cree nations have reached agreements with the federal and provincial governments, as well as resource companies.

Several Cree leaders have had a national role in furthering the aims of Indigenous peoples in Canada, including Assembly of First Nations chiefs Noel Starblanket, Ovide Mercredi, Matthew Coon Come and Perry Bellegarde, and Attawapiskat chief Theresa Spence, who gained national attention for her involvement with the Idle No More movement in 2012 and 2013.

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The Cree (Nehiyawak in the Cree language) are the most populous and widely distributed Indigenous peoples in Canada. Cree First Nations occupy territory in the Subarctic region from Alberta to Québec, as well as portions of the Plains region in Alberta and Saskatchewan.

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Hudson's Bay Company , corporation that occupies a prominent place in both the economic and the political history of . It was incorporated in England on May 2, 1670, to seek a northwest passage to the Pacific, to occupy the lands adjacent to , and to carry on any commerce with those lands that might prove profitable. It still exists as a commercial company and is active in real estate, merchandising, and natural resources, with headquarters in . It is the oldest incorporated joint-stock merchandising company in the English-speaking world.

The territories originally granted to the Hudson's Bay Company became known as Rupert's Land (after Prince Rupert of the Palatinate , who was a cousin of King of England and the first governor of the company). The boundaries of Rupert's Land were never clearly defined, but the area was commonly understood to extend from to the Rocky Mountains and from the headwaters of the to Chesterfield Inlet on Hudson Bay.

The Hudson's Bay Company engaged in the trade during its first two centuries of existence. In the 1670s and '80s the company established a number of posts on the shores of James and Hudson bays. Most of these posts were captured by the French and were in French hands between 1686 and 1713, when they were restored to the company by the Treaty of Utrecht. After the British conquest of Canada (1759-60), increasing competition led the company to build fur-trading posts inland, starting with Cumberland House , in 1774.

By 1783 many of the Hudson's Bay Company's competitors had formed the North West Company , and for nearly 40 years the two organizations engaged in bitter rivalry. Armed clashes in the early 19th century ( see Seven Oaks Massacre ) ended only when the British government brought about a union of the two companies in 1821 under the name and charter of the Hudson's Bay Company.

At this time the company was given an exclusive license to trade for 21 years (revived for the same term in 1838) in Rupert's Land, in the Northwest Territories beyond Rupert's Land, and on the Pacific slope. The company took over the trade of the Country (present Oregon, Washington, Idaho, British Columbia , and parts of Montana and Wyoming). Increasing American immigration, starting in 1834 and continuing into the next decade, diminished the company's influence in the southern part of the Oregon Country; and in 1846 the Oregon Country was divided between the United States and Great Britain. The Hudson's Bay Company continued to control the British part of the old Oregon Country until 1858.

In 1859 the company's monopoly was not renewed, and increasingly independent traders entered the fur trade. In 1870 the company's remaining territories, which comprised virtually all of present-day Canada except for the Maritime Provinces and part of and Quebec, were sold to the Canadian government in exchange for £300,000, blocks of territory around its posts, and title to one-twentieth of the lands in the "fertile belt," or habitable portion of western Canada, with mineral rights on all these lands. The company was governed solely from England until 1931, when a Canadian committee was given exclusive authority in Canada but was held responsible to the governor and committee in England.

In the 20th century the Hudson's Bay Company remained one of the largest fur-collecting and marketing agencies in the world but turned increasingly to retail merchandising. In the 1970s it supplemented its chain of long-established trading and fur-collecting stores in northern Canada with large chains of department and discount stores throughout Canada. The company also engaged in petroleum and natural-gas ventures, remained involved in real estate, and branched out into financial services. In 1979 the Hudson's Bay Company was bought by companies owned by the family of the late Roy Herbert Thomson, 1st Baron Thomson. The consequent heavy debt load forced Hudson's Bay into financial straits in the 1980s, and it sold off its northern Canadian stores and its ventures in gas and oil. Despite dropping out of the fur trade in 1991, at the beginning of the 21st century it remained one of the largest business firms of Canada and continued to own many department stores in Canada.

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Hudson's Bay Company: corporation that occupies a prominent place in both the economic and the political history of Canada. It was incorporated in England on May 2, 1670, to seek a northwest passage to the Pacific, to occupy the lands adjacent to Hudson Bay, and to carry on any commerce with those lands that might prove...

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York Factory | historical settlement, Manitoba, Canada

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York Factory: York Factory, historical settlement in northeastern Manitoba, Canada. It lies at the mouth of the Hayes River, on Hudson Bay.

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***LOOK AT YOUR OUTLINE, CHECK YOUR SPELLING AND WRITE PARAGRAPHS*** Mr McCauley

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Click on the picture

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York Factory, also known as York Fort, Fort Bourbon, and Kischewaskaheegan by Indigenous people, was a post on the Hayes River near its outlet to Hudson Bay, in what is now Manitoba. During its life, it served as a trading post and later as a major administrative centre in the Hudson's Bay Company's fur trade network. It also bore witness to the largest naval battle to take place in Arctic Canada.

Early Explorers

British naval officer Thomas Button, in 1612, was the first European to winter in the vicinity of York Factory. He was searching for the explorer Henry Hudson as well as the fabled Northwest Passage. The nearby Nelson River was named for one of Button's officers who died while the ship was anchored off the river's mouth.

In 1682, explorer Pierre-Esprit Radisson headed a French expedition in the area. The newly formed Compagnie du Nord was looking to establish a permanent fur-trading settlement in the North. After founding a fort on the south bank of the Hayes River, Radisson spent the winter skirmishing with American and British expeditions for control of the furs in the area - a campaign he eventually won. When Radisson returned to Québec, however, his furs were seized, and he was assessed a 25 per cent tax, equalling his share of the profits.

Unhappy with his treatment by authorities in New France, Radisson was then enticed to rejoin the Hudson's Bay Company, which he had earlier been allied with. Receiving stock, gifts, and the title of Chief Director of Trade at Port Nelson, Radisson returned to the Hayes River estuary in the employ of the HBC.

Founding of York Factory

The first York Factory outpost was constructed in 1684 on the narrow peninsula that separated the Hayes and Nelson rivers. The location was key, as both rivers flowed from the heart of fur trading territory to the shores of Hudson Bay.

York Factory was named after the Governor of the HBC, the Duke of York. The word Factory was added to indicate that this was where the "factor" or chief trader of the area resided. Because of the shallow mud flats along the mouths of the rivers, ships could not approach close to the fort, but were required to anchor 11 kilometres away at Five Fathom Hole. Smaller sloops transported goods to and from the ocean-bound ships.

Battle of Hudson Bay

King William's War between England and France was declared on 17 May 1689, but open conflict in Hudson Bay preceded it by three years. Dismayed by the re-routing of valuable fur-trade commerce to HBC ships to England via Hudson Bay - totally bypassing Montréal - the Compagnie du Nord persuaded the governor of New France to mount an overland military expedition. A force of slightly more than 100 men, consisting of French soldiers and Canadian irregulars, was recruited and sent north. By the end of 1686, they had taken the HBC posts of Moose Factory, Fort Charles, and Fort Albany on the shores of James Bay. The only post that remained in HBC possession was York Factory.

In 1690, Pierre Le Moyne d'Iberville, commander-in-chief of the French Hudson Bay forces, made an attempt on York Factory, but was prevented by the presence of an English warship anchored at Five Fathom Hole.

D'Iberville led a second incursion in 1694. York Factory was defended at this time by the Independent Company of Foot (ICF), a collection of fur traders with limited military training. After strategic fire from cannons landed on shore from d'Iberville's ships, York Factory surrendered. D'Iberville renamed the outpost Fort Bourbon. Ten months later, three Royal Navy frigates recaptured the fort.

In 1697, the conflict escalated to what historian Peter C. Newman has termed "the greatest Arctic sea battle in North American history." France sent a fleet of warships under d'Iberville to Hudson Bay, but due to ice and fog in Hudson Strait, only d'Iberville's flag ship P élican actually reached the bay. The day after arriving at York Factory, d'Iberville encountered the Royal Navy warship Hampshire and two HBC armed freighters, the Dering and the Hudson's Bay. The British had a 118 to 44 gun advantage.

The ensuing battle lasted for three hours. In the end, the Hampshire, after receiving a full broadside from the P élican, struck a shoal and sank. The Hudson's Bay surrendered, and the Dering fled for the safety of the Nelson River. Badly damaged, the P élican struck a sandbar several kilometres from shore. The crew had to swim for land as their lifeboats had been shot away.

The remaining French ships arrived several days later. Using a rouse to distract the occupants of the fort, d'Iberville succeeded in landing his troops under the York Factory cannon, then coaxed a surrender from the outpost's governor, Henry Baly. For his efforts, d'Iberville won France's highest decoration, the Cross of Saint Louis.

York Factory remained in French possession until 1713, when the Treaty of Utrecht returned all Hudson Bay posts back to the British.

Floods and Relocation

The physical location of York Factory changed several times over its history. A flash flood on the Hayes River in 1715 put the outpost under more than a metre of water. The post's governor, James Knight, viewed the buildings to be unrepairable, and moved the site two and a half kilometres downstream to higher ground. A French raid in 1782, followed by another flood in 1788, destroyed much of the fort. A search went out for the highest, dry promontory on which to construct a more permanent site.

By the mid-1800s, York Factory had been rebuilt into a township of 30-50 buildings, taking the shape of an H. The main depot in the centre was the most dominant structure. Other buildings included guest houses, a doctor's house, an Anglican church, a hospital, a library, cooperage, smithy, bakehouse and residences.

Still, the post did not endear itself to all concerned. HBC clerk Robert Ballantyne described York Factory in 1846 as, "A monstrous blot on a swampy spot, with a partial view of the frozen sea." Chief Factor James Hargrave spoke of "nine months of winter varied by three of rain and mosquitoes."

Northern Headquarters

York Factory grew in prominence after 1774, when the HBC began building fur-trading posts in the interior, to combat competition from the Montréal-based North West Company. Although the bulk of the trade soon moved inland, York Factory prospered as the administration and transportation hub, as well as HBC's primary seaport. Trade goods for a dozen posts went inland and furs came out. In 1810, the HBC named York Factory as its headquarters for its new Northern Department.

The Hayes River had the required depth to handle the large canoes that came from the interior, making it the preferred route into what was then called Rupert's Land. Canoes were eventually replaced by larger craft, called York boats in recognition of their final destination on the coast. York boats could handle up to six tonnes of freight.

Decline

In the end, York Factory succumbed to both the railroad and its own growth. In 1871, the railroad reached the Red River settlement in what became Manitoba. The HBC soon transferred its northern headquarters to Winnipeg, reducing York Factory to a coastal trading post. The last ship left York Factory in 1931.

The local environment, on its own, was not able to support the post and its population of Europeans, Métis and Indigenous people. Forest clearance and overhunting of local game increased the cost of operating the post, while local fur returns also became marginal. The post continued to decline until it was finally closed in 1957. Title of the property was transferred in 1968 to the federal government, which made it a National Historic Site.

Present Day

All that remains today at the site is a small clearing, the large depot and a small outbuilding. The depot has survived on the permafrost because of a number of engineering innovations. The large columns and beams were joined in ways to make allowance for heaving and settling, and a series of drainage ditches were dug beneath the building to carry off surface water.

Archaeologists have uncovered the remains of earlier structures and camping areas of the visiting Aboriginal persons. However, the extreme climate and the encroaching river are relentlessly destroying the entire site.

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York Factory and the Battle of Hudson Bay

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York Factory, also known as York Fort, Fort Bourbon, and Kischewaskaheegan by Indigenous people, was a post on the Hayes River near its outlet to Hudson Bay, in what is now Manitoba. During its life, it served as a trading post and later as a major administrative centre in the Hudson's Bay Company's fur trade network.