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Although there are close interrelationships among the Dene communities, they are culturally and linguistically distinct. TheK’ahsho Got’ine (Hare(skin) Dene) are now centred in Fort Good Hope and Colville Lake. TheShita Got’ine (Mountain Dene) have joined with theK’áálǫ Got’ine (Willow Lake Dene) (they lived around K’áálô Tué – ″Willow Lake″, today known as Brackett Lake) in the community of Tulit’a. TheSahtúot’ine (Sahtú Dene or Great Bear Lake Dene) are named after Sahtú/Great Bear Lake, and are based in Deline. Métis people, descendants of relationships established between Dene people and fur traders, reside in all five communities of the region. The Hareskin Dene called themselvesK'a so Got’ine/Katoo Got’ine ("big willow people") orK’ahsho Got’ine/K'áshot’ Got’ine (″big-arrowhead-people″, mistranslated as Hareskin people, an English rendering ofGahwié Got’ine – ″Rabbit(skin) People″).
The Déline community of the Sahtú Dene experienced great loss during Canada's participation in theManhattan Project. The need forradioactive materials, (such asradium), to createatomic weapons was met with the deposits mined from theEldorado Mine atPort Radium on Great Bear Lake. The Sahtú Dene were hired to transport the ore containing radium from the Northwest Territories to be processed inOntario or the United States. Since much of the uranium that existed in Europe was underNazi control, the radium deposits in Canada were vital to the creation of the first atomic bombs. Unaware of the radiation's effects, the Sahtú Dene used cloth sacks to transport the ore.[7][8][9]
The number of deaths caused by radiation is disputed by the Government of Canada. The government report says that the people of Deline did not handleyellowcake butsulfur powder. The level of exposure to uranium ore without modern safety standards is expected to cause a small number of excess cancer deaths.[10]
Ultimately, the devastating effects ofradiation poisoning impacted the Déline community severely. A 1999 documentary by Peter Blow entitledVillage of Widows detailed the experiences of the Sahtú Dene.[11][12]
Behdzi Ahda' First Nation (headquartered inColville Lake (K'áhbamį́túé – ″ptarmigan net place″), ancestral homeland of theK'ahsho Got'ine (Hare(skin) Dene), the surrounding area is still inhabited by them, reserve: Colville Lake Settlement, Population: 219)
Délı̨nę First Nation[14] (Deline (Délınę) – ″Where the Water Flows", pronounced ′day-li-neh′, located near the headwaters of theBear River (Sahtu De), where it rushes out ofGreat Bear Lake to theMackenzie River, a place nearby where the lake seldom freezes over was a fishing place for theSahtúot’ine/Sahtugotine (Bear Lake Dene), reserve: Fort Franklin Settlement, Population: 981, Sahtú Dene families are often related toK'ahsho Got'ine (Hare(skin Dene), Gwich’in andShita Got'ine (Mountain Dene) peoples. The people of Great Bear Lake had to be hardy and resourceful to survive in the past. Within living memory, they lived a nomadic life, following fish and game with the seasons. Many still supplement their diets by hunting, fishing and trapping at least part of the time. Homes often feature a traditional lodge or tipi used to smoke meat and fish. In contrast, many of these same homes today are equipped with satellite dishes to pull in North American television.)
Fort Good Hope First Nation (also known asK’asho Gotine Dene Band orK’asho Go’tine Community Council), headquartered inFort Good Hope (or the Charter Community of K'asho Got'ine), calledRádeyîlîkóé – "Where the Rapids Are" by the localK'ahsho Got'ine (Hare(skin) Dene), is located on a peninsula between Jackfish Creek and the east bank of the Mackenzie River, about 145 km (90 mi) northwest of Norman Wells, reserve: Fort Good Hope Settlement, Population: 869)
Tulita Dene First Nation (Tulita Band Council, also known asBegade Shotagotine First Nation, headquartered inTulit'a – "Where the two Rivers Meet", which was formerly known as Fort Norman, reserve: Fort Norman Settlement, Population: 670) – they are asBegade Shotagotine (eng),Begaa Deh Shuh Tah Got’ie (North Slavey) or asBegaee Shuhagot'ine (South Slavey variety) also members of theDehcho First Nations of the South Slavey
Auld, James and Robert Kershaw, Eds.The Sahtu Atlas: Maps and Stories from the Sahtu Settlement Area in Canada's Northwest Territories. [Norman Wells, N.W.T.]: Sahtu GIS Project, 2005.ISBN0-9737630-0-0
Blondin, George.When the World Was New: Stories of the Sahtú Dene. Yellowknife, N.W.T., Canada: Outcrop, the Northern Publishers, 1990.ISBN1-919315-21-7
Canada.Implementation Plan for the Sahtu Dene and Metis Comprehensive Land Claim Agreement. Ottawa: Indian and Northern Affairs Canada, 1993.ISBN0-662-21422-6
Kuhnlein, H V, et al. 1995. "DIETARY NUTRIENTS OF SAHTU DENE/METIS VARY BY FOOD SOURCE, SEASON AND AGE".Ecology of Food and Nutrition. 34, no. 3: 183.
Sahtu Heritage Places and Sites Joint Working Group.Rakekée Gok'é Godi = Places We Take Care of. [Yellowknife, NWT?: Sahtu Heritage Places and Sites Joint Working Group], 2000.
