Document (35)

[Entire text below is authored and contributed by Bill LeBlanc]

The impact of modernism on federal recognition of tribes, economic development and the reinterpretation of history and historical rights.

As a member of the Bay Mills Indian Community and the St. Mary’s band of Chippewa Indians who comprise the membership of this historical tribal entity since my birth in 1922, I feel qualified and obligated to enter some commentary regarding conflicts over land and casino locations. I'd also like to try and correct some obvious errors in interpretation of historical facts.

From my earliest memories, this community and my family have been involved in the assertion of our rights to continued recognition and the development of a formal relationship with the federal government. I remember tribal members and elders of that day who traveled to Washington to advocate for our treaty-protected rights and compensation. It always resulted in a futile effort to collect the monies that we all knew was owed to us.

I attended the government school that served the community until 1935 when it closed along with the school at Baraga and the boarding school at Mt. Pleasant.

There was only one Chippewa (or Ojibwe) tribe and it extended from Canada through Michigan, Wisconsin, Minnesota and all the way out to Montana. There were four reservations in Michigan. Three of the reservations were Chippewa and one was Potawatomi. The federal government, in a bit leger demain or sleight of hand, created several tribes out of the state Indian bands or communities. Here in Chippewa County that resulted in two tribes having been created out of the St. Mary’s band. The three major tribes of Michigan are sometimes referred to as the "Three Fires," but with the proliferation of new tribes we are like California in the heat of summer. We have become like ‘wild fire’.

There has always been a relationship between this community and the people who lived in the Soo, Raco and other communities which are a part of the former St. Mary’s Band. Visitation from one community to another was once by canoe and was facilitated by camp meetings. With the advent of the automobile, friends and relatives traveled back and forth more frequently to visit. I was born on Maple Street in the Soo at the home of an aunt. I mention this to demonstrate that there was one band of Indians who occupied this area.

Most of this community is of the Crane clan with ties to Shingabawassin, a chief during the early 1800s. Shawano, a chief during the treaty era, is cited by both the designated tribes in Chippewa County as the leader of their tribe. This information was used to support the effort to be designated as a tribe, and both facts are right. Shawano was the chief over one group that existed in this area--Shingabawassin was the leader of another group. But they were actually one band. It is important to note that many of Shawano's descendants lived in Bay Mills. Mr. Shawano was very old when I knew him in the 1920s, but he was still viewed as a leader with tribal authority. People who lived in other areas and communities who were part of the band were eligible to live on the lands which made up the reservation both here and on Sugar Island, and many of them did.

Shortly after the enactment of the Indian Reorganization Act of 1934, the community began the slow progress of development allowed in the new law and the new relationship as a tribal entity. The first attempt at self sufficiency was the expansion of tribal lands and the effort to farm lands that had been farmed by others for generations. The experiment failed due to the low productivity of the soil. The new settlement, called "the farms" was gradually used for needed residences. The open farm lands reverted to forest lands. Fishing and berrying continued as a source of livelihood and some tribal members worked at a lumber mill in "the Soo." Others moved to the big cities in Michigan for employment.

Some members of the band who lived in the Soo formed an organization which they called The Original Band of Sault Ste. Marie Chippewas. Most of their goals were laudable and needed, but one expressed purpose of the new group was to infiltrate the Bay Mills Indian Community and take over. They wanted to utilize the resort-quality lands for development and Some in the organization actually did move to Bay Mills where they were given a land assignment and assistance in building a home. One, Roy, eventually became an active enrolled member of the community.

The Indian organization in the Soo began the process of seeking recognition as a tribe separate from Bay Mills. In 1973 it was recognized by the federal government and given tribal status.

With new tribal status, the Sault St. Marie Chippewas began a process of recruitment, which has been very successful. In some statements they claim a membership of 30,000. Most of their membership is from the Mackinac band and other bands west to the Chocolay River. It is probable that some of their membership may be from another treaty area. The number of St. Mary’s Band members who are enrolled with the Soo tribe are not much greater than the number enrolled at Bay Mills. It is believed by many that the rolls of the Soo tribe are swelled by non-Indians and as a result they have participated in benefits disproportionately.

One of those benefits was the treaty land claims award which was won in 1972. The claim was filed in 1948 by Bay Mills and the Northern Michigan Ottawa Association. There was no Sault Tribe nor Grand Traverse Tribe at the time of the award.

As the Sault tribe separated from Bay Mills as members of the St. Mary’s band, they did not get half the original members and they did not get any of the land base. They certainly weren’t entitled to any share of tribal history except as they could lay claim to membership in the band--and that was through Bay Mills, the only federal entity of that day.

The Sault tribe benefited from the Bay Mills fight for treaty rights to hunting and fishing and had minimal involvement in the effort, even though they had tribal status before this fight was won in court in 1985. Tribal sovereignty was confirmed by the court victory and again they, the Sault tribe benefited from Bay Mills historical dominance.

The Sault tribe as a corporate structure has done well in the accumulation of the wealth and we hope that extends to its members. But in my view, its history began in 1973.

Perhaps the World Ends Here

The world begins at a kitchen table. No matter what, we must eat to live.

The gifts of earth are brought and prepared, set on the table. So it
has been since creation, and it will go on.

We chase chickens or dogs away from it. Babies teethe at the corners.
They scrape their knees under it.

It is here that children are given instructions on what it means to be
human. we make men at it, we make women.

At this table we gossip, recall enemies and the ghosts of lovers.

Our dreams drink coffee with us as they put their arms around our
children. They laugh with us at our poor falling-down selves and as
we put ourselves back together again at the table.

This table has been a home in the rain, an umbrella in the sun.

Wars have begun and ended at this table. It is a place to hide in the
shadow of terror. A place to celebrate the terrible victory.

We have given birth on this table, and have prepared our parents for
burial here.

At this table we sing with joy, with sorrow. We pray of suffering
and remorse. We give thanks.

Perhaps the world will end at the kitchen table, while we are laughing
and crying, eating of the last sweet bite.

--Joy Harjo

TREATY WITH THE OTTAWA AND CHIPPEWA, 1855.
July 31, 1855. | 11 Stat., 621. | Ratified April 15, 1856. | Proclaimed Sept. 10, 1856.

Articles of agreement and convention made and concluded at the city of Detroit, in the State of Michigan, this the thirty-first day of July, one thousand eight hundred and fifty-five, between George W. Manypenny and Henry C. Gilbert, commissioners on the part of the United States, and the Ottawa and Chippewa Indians of Michigan, parties to the treaty of March 28, 1836.

In view of the existing condition of the Ottowas and Chippewas, and of their legal and equitable claims against the United States, it is agreed between the contracting parties as follows:

ARTICLE 1.

The United States will  withdraw from sale for the benefit of said Indians as hereinafter provided, all the unsold public lands within the State of Michigan embraced in the following descriptions, to wit:

First. For the use of the six bands residing at and near Saulte [sic] Ste. Marie, sections 13, 14, 23, 24, 25, 26, 27, and 28, in township 47 north, range 5 west; sections 18, 19, and 30, in township 47 north, range 4 west; sections 11, 12, 13, 14, 15, 22, 23, 25, and 26, in township 47 north, range 3 west, and section 29 in township 47 north, range 2 west; sections 2, 3, 4, 11, 14, and 15 in township 47 north, range 2 east, and section 34 in township 48 north, range 2 east; sections 6, 7, 18, 19, 20, 28, 29, and 33 in township 45 north, range 2 east; sections 1. 12, and 13, in township 45 north, range 1 east, and section 4 in township 44 north, range 2 east.

Second. For the use of the bands who wish to reside north of the Straits of Macinac townships 42 north, ranges 1 and 2 west; township 43 north, range 1 west, and township 44 north, range 12 west.

Third. For the Beaver Island Band—High Island, and Garden Island, in Lake Michigan, being fractional townships 38 and 39 north, range 11 west—40 north, range 10 west, and in part 39 north. range 9 and 10 west.

Fourth. For the Cross Village, Middle Village, L'Arbrechroche and Bear Creek bands, and of such Bay du Noc and Beaver Island Indians as may prefer to live with them, townships 34 to 39, inclusive, north, range 5 west—townships 34 to 38, inclusive, north range 6 west—townships 34, 36, and 37 north, range 7 west, and all that part of township 34 north, range 8 west, lying north of Pine River.

Fifth. For the bands who usually assemble for payment at Grand Traverse, townships 29, 30, and 31 north, range 11 west. and townships 29, 30, and 31 north, range 12 west, and the east half of township 29 north, range 9 west.

Sixth. For the Grand River bands, township 12 north, range 15 west, and townships 15, 16, 17 and 18 north, range 16 west.

Seventh. For the Cheboygan band, townships 35 and 36 north, range 3 west.

Eighth. For the Thunder Bay band, section 25 and 36 in township 30 north, range 7 east, and section 22 in township 30 north, range 8 east.

Should either of the bands residing near Sault Ste. Marie determine to locate near the lands owned by the missionary society of the Methodist Episcopal Church at Iroquois Point, in addition to those who now reside there, it is agreed that the United States will purchase as much of said lands for the use of the Indians as the society may be willing to sell at the usual Government price.

The United States will give to each Ottowa and Chippewa Indian being the head of a family, 80 acres of land, and to each single person over twenty-one years of age, 40 acres of land, and to each family of orphan children under twenty-one years of age containing two or more persons, 80 acres of land, and to each single orphan child under twenty-one years of age, 40 acres of land to be selected and located within the several tracts of land hereinbefore described. under the following rules and regulations:

Each Indian entitled to land under this article may make his own   selection of any land within the tract reserved herein for the band to which he may belong—Provided, That in case of two or more Indians claiming the same lot or tract of land, the matter shall be referred to the Indian agent, who shall examine the case and decide between the parties.

For the purpose of determining who may be   entitled to land under the provisions of this article, lists shall be prepared by the Indian agent, which lists shall contain the names of all persons entitled, designating them in four classes. Class 1st, shall contain the names of heads of families; class 2d, the names of single persons over twenty-one years of age; class 3d, the names of orphan children under twenty-one
years of age, comprising families of two or more persons, and class 4th, the names of single orphan children under twenty-one years of age, and no person shall be entered in more than one class. Such lists shall be made and closed by the first day of July, 1856, and thereafter no applications for the benefits of this article will be allowed.

At any time  within five years after the completion of the lists, selections of lands may be made by the persons entitled thereto, and a notice thereof, with a description of the land selected, filed in the office of the Indian agent in Detroit, to be by him transmitted to the Office of Indian Affairs at Washington City.

All sections of land under this article must be made according to the usual subdivisions; and fractional lots, if containing less than 60 acres, may be regarded as forty-acre lots, if over sixty and less than one hundred and twenty acres, as eighty-acre lots. Selections for orphan children may be made by themselves or their friends, subject to the approval of the agent.

After selections are made, as herein provided, the persons entitled to the land may take immediate   possession thereof, and the United States will thenceforth and until the issuing of patents as hereinafter provided, hold the same in trust for such persons, and certificates shall be issued, in a suitable form, guaranteeing and securing to the holders their possession and an ultimate title to the land. But such certificates shall not be assignable and shall contain a clause expressly prohibiting the   sale or transfer by the holder of the land described therein.

After the expiration of ten years, such restriction on the power of sale shall be withdrawn, and a patent shall be issued in the usual form to each original holder of a certificate for the land described therein, Provided That such restriction shall cease only upon the actual issuing of the patent; And provided further That the President may in his discretion at any time in individual cases on the recommendation of the Indian agent when it shall appear prudent and for the welfare of any holder of a certificate, direct a patent to be issued. And provided also, That after the expiration of ten years, if individual cases shall be reported to the President by the Indian agent, of persons who may then be incapable of managing their own affairs from any reason whatever, he may direct the patents in such cases to be withheld, and the restrictions provided by the certificate, continued so long as he may deem necessary and proper.

Should any of the heads of families die before the issuing of the certificates or patents herein   provided for, the same shall issue to the heirs of such deceased persons.

The benefits of this article will be   extended only to those Indians who are at this time actual residents of the State of Michigan, and entitled to participate in the annuities provided by the treaty of March 28, 1836; but this provision shall not be construed to exclude any Indian now belonging to the Garden River band of Sault Ste. Marie.

All the land embraced within the tracts hereinbefore described, that shall not have been appropriated or selected within; five years shall remain the property of the United States, and the same shall thereafter, for the further term of five years, be subject to entry in the usual manner and at the same rate per acre, as other adjacent public lands are then held, by Indians only; and all lands, so purchased by Indians, shall be sold without restriction, and certificates and patents shall be issued for the same in the usual form as in ordinary cases; and all lands remaining unappropriated by or unsold to the Indians after the expiration of the last-mentioned term, may be sold or disposed of by the United States as in the case of all other public lands.

Nothing contained herein shall be so construed as to prevent the appropriation, by sale, gift, or otherwise, by the United States, of any tract or tracts of land within the aforesaid reservations for the location of churches, school-houses, or for other educational purposes, and for such purposes purchases of land may likewise be made from the   Indians, the consent of the President of the United States, having, in every instance, first been obtained therefor.

It is also agreed that any lands within the aforesaid tracts now occupied by actual settlers, or by persons entitled to pre-emption thereon, shall be exempt from the provisions of this article; provided, that such pre-emption claims shall be proved, as prescribed by law, before the 1st day of October next.

Any Indian who may have heretofore purchased land for actual settlement, under the act of Congress known as the Graduation Act, may sell and dispose of the same; and, in such case, no actual occupancy or residence by such Indians on lands so purchased shall be necessary to enable him to secure a title thereto.

In consideration of the benefits derived to the Indians on Grand Traverse Bay by the school and mission established in 1838, and still continued by the Board of Foreign Missions of the Presbyterian Church, it is agreed that the title to three separate pieces of land, being parts of tracts Nos. 3 and 4, of the west fractional half of section 35, township 30 north, range 10 west, on which are the mission and school buildings and improvements, not exceeding in all sixty-three acres, one hundred and twenty-four perches, shall be vested in the said board on payment of $1.25 per acre; and the President of the United States shall issue a patent for the same to such person as the said board shall appoint.

The United States will also pay the further sum of forty thousand dollars, or so much thereof as may be necessary, to be applied in liquidation of the present just indebtedness of the said Ottawa and Chippewa Indians; provided, that all claims presented shall be investigated under the direction of the Secretary of the Interior, who shall prescribe such rules and regulations for conducting such investigation, and for testing the validity and justness of the claims, as he shall deem suitable and proper; and no claim shall be paid except upon the certificate of the said Secretary that, in his opinion, the same is justly and equitably due; and all claimants, who shall not present their claims within such time as may be limited by said Secretary within six months from the ratification of the treaty, or whose claims, having been presented, shall be disallowed by him, shall be forever precluded from collecting the same, or maintaining an action thereon in any court whatever; and provided, also, that no portion of the money due said Indians for annuities, as herein provided, shall ever be appropriated to pay their debts under any pretence whatever; provided, that the balance of the amount herein allowed, as a just increase of the amount due for the cessions and relinquishments aforesaid, after satisfaction of the awards of the Secretary of the Interior, shall be paid to the said Chippewas or expended for their benefit, in such manner as the Secretary shall prescribe, in aid of any of the objects specified in the second article of this treaty.

ARTICLE 2.

The United States will also pay to the   said Indians the sum of five hundred and thirty-eight thousand and four hundred dollars, in manner following, to wit:

First.  Eighty thousand dollars for educational purposes to be paid in ten equal annual instalments of eight thousand dollars each, which sum shall be expended under the direction of the President of the United States; and in the expenditure of the same, and the appointment of teachers and management of schools, the Indians shall be consulted, and their views and wishes adopted so far as they may be just and reasonable.

Second.  Seventy-five thousand dollars to be paid in five equal annual instalments of fifteen thousand dollars each in agricultural implements and carpenters' tools, household furniture and building materials, cattle,
labor, and all such articles as may be necessary and useful for them in removing to the homes herein provided and getting permanently settled thereon.

Third.  Forty-two thousand and four hundred dollars for the support of four blacksmith-shops for ten years.

Fourth. The sum of  three hundred and six thousand dollars in coin, as follows: ten thousand dollars of the principal, and the interest on the whole of said last-mentioned sum remaining unpaid at the rate of five per cent. annually for ten years, to be distributed per capita in the usual manner for paying annuities. And the sum of two hundred and six thousand dollars remaining unpaid at the expiration of ten years, shall be then due and payable, and if the Indians then require the payment of said sum in coin the same shall be distributed per capita in the same manner as annuities are paid, and in not less than four equal annual instalments.

Fifth. The sum of  thirty-five thousand dollars in ten annual instalments of three thousand and five hundred dollars each, to be paid only to the Grand River Ottawas, which is in lieu of all permanent annuities to which they may be entitled by former treaty stipulations, and which sum shall be distributed in the usual manner per capita.

ARTICLE 3.

The Ottawa and Chippewa Indians hereby release and discharge the United States from all   liability on account of former treaty stipulations, it being distinctly understood and agreed that the grants and payments hereinbefore provided for are in lieu and satisfaction of all claims, legal and equitable on the part of said Indians jointly and severally against the United States, for land, money or other thing guaranteed to said tribes or either of them by the stipulations of any former treaty or treaties; excepting, however, the right of fishing and encampment secured to the Chippewas of Sault Ste. Marie by the treaty of June 16, 1820.

ARTICLE 4.

The  interpreters at Sault Ste. Marie, Mackinac, and for the Grand River Indians, shall be continued, and another provided at Grand Traverse, for the term of five years, and as much longer as the President may deem necessary.

ARTICLE 5.

 The  tribal organization of said Ottawa and Chippewa Indians, except so far as may be necessary for the purpose of carrying into effect the provisions of this agreement, is hereby dissolved; and if at any time hereafter, further negotiations with the United States, in reference to any matters contained herein, should become necessary, no general convention of the Indians shall be called; but such as reside in the vicinity of any usual place of payment, or those only who are immediately interested in the questions involved, may arrange all matters between themselves and the United States, without the concurrence of other portions of their people, and as fully and conclusively, and with the same effect in every respect, as if all were represented.

ARTICLE 6.

This agreement shall be obligatory and  binding on the contracting parties as soon as the same shall be ratified by the President and Senate of the United States.

[ATTESTATIONS & SIGNATURES]

In testimony whereof the said George W. Manypenny and the said Henry C. Gilbert, commissioners as aforesaid, and the undersigned chiefs and headmen of the Ottawas and Chippewas, have hereto set their hands and seals, at the city of Detroit the day and year first above written.

Geo. W. Manypenny, [L.S.]

Henry C. Gilbert, [L. S.]

Commissioners on the part of the United States.

J. Logan Chipman,

Rich'd M. Smith,

Secretaries

Sault Ste. Marie Bands:

O-shaw-waw-no-ke-wain-ze, chief, his x mark. [L. S.]

Waw-bo-jieg, chief, his x mark. [L. S.]

Kay-bay-no-din, chief, his x mark. [L. S.]

O-maw-no-maw-ne, chief, his x mark. [L. S.]

Shaw-wan, chief, his x mark. [L. S.]

Pi-aw-be-daw-sung, chief, his x mark. [L. S.]

Waw-we-gun, headman, his x mark. [L. S.]

Pa-ne-gwon, headman, his x mark. [L. S.]

Bwan, headman, his x mark. [L. S.]

Taw-meece, headman, his x mark. [L. S.]

Naw-o-ge-zhick, headman, his x mark. [L. S.]

Saw-gaw-giew, headman, his x mark. [L. S.]

Grand River Bands:

Ne-baw-nay-ge-zhick, chief, his x mark. [L. S.]

Shaw-gwaw-baw-no, chief, his x mark. [L. S.]

Aish-ke-baw-gosh, 2d chief, his x mark. [L. S.]

Nay-waw-goo, chief, his x mark. [L. S.]

Ne-be-ne-seh, chief, his x mark. [L. S.]

Waw-be-gay-kake, chief, his x mark. [L. S.]

Ke-ne-we-ge-zhick, chief, his x mark. [L. S.]

Men-daw-waw-be, chief, his x mark. [L. S.]

Maish-ke-aw-she, chief, his x mark. [L. S.]

Pay-shaw-se-gay, chief, his x mark. [L. S.]

Pay-baw-me, headman, his x mark. [L. S.]

Pe-go, chief, his x mark. [L. S.]

Ching-gwosh, chief, his x mark. [L. S.]

Shaw-be-quo-ung, chief, his x mark. [L. S.]

Andrew J. Blackbird, headman, his x mark. [L. S.]

Ke-sis-swaw-bay, headman, his x mark. [L. S.]

Naw-te-naish-cum, headman, his x mark. [L. S.]

Grand Traverse Bands:

Aish-quay-go-nay-be,chief, his x mark. [L. S.]

Ah-ko-say, chief, his xmark. [L. S.]

Kay-quay-to-say, chief,his x mark. [L. S.]

O-naw-maw-nince, chief,his x mark. [L. S.]

Shaw-bwaw-sung, chief,his x mark. [L. S.]

Louis Mick-saw-bay,headman, his x mark. [L. S.]

May-dway-aw-she,headman, his x mark. [L. S.]

Me-tay-o-meig, chief,his x mark. [L. S.]

Me-naw-quot, headman.his x mark. [L. S.]

Little Traverse Bands:

Waw-so, chief, his x mark. [L. S.]

Mwaw-ke-we-naw, chief, his x mark. [L. S.]

Pe-taw-se-gay, headman, his x mark. [L. S.]

Ke-ne-me-chaw-gun, chief, his x mark. [L. S.]

May-tway-on-daw-gaw-she, headman, his x mark. [L. S.]

Me-ge-se-mong, headman. his x mark. [L. S.]

Pi-a-zhick-way-we-dong, headman, his x mark. [L. S.]

Key-way-ken-do, headman, his x mark. [L. S.]

Mackinac Bands:

O-saw-waw-ne-me-ke, chief, his x mark. [L. S.]

Ke-no-zhay, headman, his x mark. [L. S.]

Peter Hanse, headman, his x mark. [L. S.]

Shaw-be-co-shing, chief, his x mark. [L. S.]

Shaw-bway-way, chief, his x mark. [L. S.]

Pe-ane, headman, his x mark. [L. S.]

Saw-gaw-naw-quaw-do, headman, his x mark. [L. S.]

Nay-o-ge-maw, chief, (Little Traverse,) his x mark. [L. S.]

Executed in the presence of—

Jno. M. D. Johnston,

John F. Godfroy,

Gbt. Johnston,

Aug. Hamlin,

Interpreters.

L. Campau,

Joseph F. Mursul,

G. D. Williams,

P. B. Barbeau,

A. M. Fitch,

W. H. Godfroy.

We, the undersigned chiefs and headmen of the Chippewa Indians living near Sault Ste. Marie, Mich., having had the amendments adopted by the Senate of the United States to the treaty concluded at Detroit on the 31st day of July, 1855, fully explained to us and being satisfied therewith, do hereby assent to and ratify the same.

In witness whereof we have hereunto set our hands this 27th day of June, A. D. 1856.

Pi-aw-be-daw-sung, his x mark.

Te-gose, his x mark.

Saw-gaw-jew, his x mark.

Shaw-ano, his x mark.

Waw-bo-jick, his x mark.

Ray-bay-no-din, his x mark.

Shaw-wan, his x mark.

O-me-no-mee-ne, his x mark.

Pay-ne-gown, his x mark.

Waw-we-gown, his x mark.

Ma-ne-do-scung, his x mark.

Naw-we-ge-zhick, his x mark.

Yaw-mence, his x mark.

Bawn, his x mark.

Signed in presence of—

Ebenzr Warner,

Jno. M. Johnston, United States Indian Interpreter.

Placidus Ord.

We, the undersigned chiefs and headmen of the Ottowa and Chippewa nation, having heard the foregoing amendments read and explained to us by our agent, do hereby assent to and ratify the same.

In witness whereof we have hereto affixed our signatures this 2d day of July, A. D. 1856, at Little Traverse, Mich.

Waw-so, his x mark.

Mwaw-ke-we-naw, his x mark.

Ne-saw-waw-quot, his x mark.

Aw-se-go, his x mark.

Ke-zhe-go-ne, his x mark.

Kain-waw-be-kiss-se, his x mark.

Pe-aine, his x mark.

Pe-taw-se-gay, his x mark.

Ke-ne-me-chaw-gun, his x mark.

May-tway-on-day-gaw-she, his x mark.

Me-ge-se-mong, his x mark.

Key-way-ken-do, his x mark.

Nay-o-ge-maw, his x mark.

In the presence of—

Henry C. Gilbert, Indian Agent,

Aug. Hamlin, Interpreter,

John F. Godfroy, Interpreter,

G. T. Wendell,

A. J. Blackbird.

We, the chiefs and headmen of the Ottowa and Chippewa Indians residing near Grand Traverse Bay, having heard the foregoing amendments adopted by the Senate of the United States to the treaty of July 31, 1855, read, and the same having been fully explained to us by our agent, do hereby assent to and ratify the same.

Done at Northport on Grand Traverse Bay, Mich., this 5th day of July, A. D. 1856.

Aish-quay-go-nay-be, his x mark.

Ah-ko-say, his x mark.

O-naw-mo-neece, his x mark.

Kay-qua-to-say, his x mark.

Peter-waw-ka-zoo, his x mark.

Shaw-bwaw-sung, his x mark.

Louis-mick-saw-bay, his x mark.

In presence of—

H. C. Gilbert, Indian agent,

J. F. Godfroy, interpreter,

Geo. N. Smith,

Peter Dougherty,

Normon Barnes.

We, the undersigned, chiefs and headmen of the Grand River bands of the Ottowa and Chippewa Indians of Michigan having heard the amendments of the Senate to the treaty of the 31st of July, 1855, read, and the same having been fully explained to us, do hereby assent to and ratify the same.

Done at Grand Rapids in the State of Michigan this 31st day of July, A. D. 1856.

Caw-ba-mo-say, his x mark.

Shaw-gwaw-baw-no, his x mark.

Aish-ke-baw-gosh, his x mark.

Waw-be-gay-kake, his x mark.

Ne-ba-ne-seh, his x mark.

Ching-gwosh, his x mark.

Mash-caw, his x mark.

Gaw-ga-gaw-bwa, his x mark.

Note-eno-kay, his x mark.

Ne-baw-nay-ge-zhick, his x mark.

Pay-baw-me, his x mark.

Shaw-be-quo-ung, his x mark.

Men-daw-waw-be, his x mark.

In presence of—

John F. Godfroy, United States interpreter.

Mishosha, or The Magician and His Daughters
A Chippewa Tale or Legend

In an early age of the world, when there were fewer inhabitants in the earth than there now are, there lived an Indian, who had a wife and two children, in a remote situation. Buried in the solitude of the forest, it was not often that he saw any one, out of the circle of his own family. Such a situation seemed favorable for his pursuits; and his life passed on in uninterrupted happiness, till he discovered a wanton disposition in his wife.
This woman secretly cherished a passion for a young man whom she accidentally met in the woods, and she lost no opportunity of courting his approaches. She even planned the death of her husband, who, she justly concluded, would put her to death, should he discover her infidelity. But this design was frustrated by the alertness of the husband, who having cause to suspect her, determined to watch narrowly, to ascertain the truth, before he should come to a determination how to act. He followed her silently one day, at a distance, and hid himself behind a tree. He soon beheld a tall, handsome man approach his wife, and lead her away.
He was now convinced of her crime, and thought of killing her, the moment she returned. In the meantime he went home and pondered on his situation. At last he came to the determination of leaving her forever, thinking that her own conscience would in the end, punish her sufficiently; and relying on her maternal feelings, to take care of the two boys, whom he determined to leave behind.
When the wife returned, she was disappointed in not finding her husband, having concerted a plan to dispatch him. When she saw that day after day passed, and he did not return she at last guessed the true cause of his absence. She then returned to her paramour, leaving the two helpless boys behind, telling them that she was going a short distance, and would return; but determined never to see them more.
The children thus abandoned, soon made way with the food that was left in the lodge, and were compelled to quit it, in search of more. The eldest boy possessed much intrepidity, as well as great tenderness for his little brother, frequently carrying him when he became weary, and gathering all the wild fruit he saw. Thus they went deeper into the forest, soon losing all traces of their former habitation, till they were completely lost in the labyrinths of the wilderness.
The elder boy fortunately had a knife, with which he made a bow and arrows, and was thus enabled to kill a few birds for himself and brother. In this way they lived some time, still pressing on, they knew not whither. At last they saw an opening through the woods, and were shortly after delighted to find themselves on the borders of a broad lake. Here the elder boy busied himself in picking the seed pods of the wild rose. In the meanwhile the younger, amused himself by shooting some arrows into the sand, one of which, happened to fall into the lake. The elder brother, not willing to lose his time in making another, waded into the water to reach it. Just as he was about to grasp the arrow, a canoe passed by him with the rapidity of lightning. An old man, sitting in the centre, seized the affrighted youth, and placed him in the canoe. In vain the boy addressed him. "My grandfather" (a term of respect of old people) "pray take my little brother also. Alone, I cannot go with you; he will starve if I leave him." The old magician (for such was his real character) laughed at him. Then giving his canoe a slap, and commanding it to go, it glided through the water with inconceivable swiftness. In a few minutes they reached the habitation of Mishosha, standing on an island in the centre of the lake. Here he lived, with his two daughters, the terror of all the surrounding country.
Leading the young man up to the lodge, "Here my eldest daughter," said he, "I have brought a young man who shall become your husband." The youth saw surprised depicted in the countenance of the daughter, but she made no reply, seeming thereby to acquiesce in the commands of her father. In the evening he overheard the daughters in conversation. "There again!" said the elder daughter, "our father has brought another victim, under the pretense of giving me a husband. When will his enmity to the human race cease; or when shall we be spared witnessing such scenes of vice and wickedness, as we are daily compelled to behold."
When the old magician was asleep, the youth told the elder daughter, how he has been carried off, and compelled to leave his helpless brother on the shore. She told him to get up and take her father's canoe, and using the charm that he had observed, it would carry him quickly to his brother. That he could carry him food, prepare a lodge for him, and return by morning. He did in every thing as he had been directed, and after providing for the subsistence of his brother, told him that in a short time he should come for him. Then returning to the enchanted island, resumed his place in the lodge before the magician awoke, and not seeing his son in law, asked the eldest daughter what had become of him. She replied that he had merely stepped out, and would be back soon. This satisfied him. In the morning, finding the young man in the lodge, his suspicions were completely lulled. "I see, my daughter, you have told me the truth."
As soon as the sun rose, Mishosha thus addressed the young man. "Come, my son, I have a mind to gather gulls eggs. I am acquainted with an island where there are great quantities; and i wish your aid in gathering them." The young man, saw no reasonable excuse, and getting into the canoe, and magician gave it a slap, and bidding it go, in an instant they were at the island. They found the shore covered with gull eggs, and the island surrounded with birds of this kind. "Go, my son," said the old man, "and gather them, while I remain in the canoe." But the young man was no sooner ashore than Mishosha pushed his canoe a little from land and exclaimed: "Listen ye gulls! You have long expected something from me. I now give you an offering. Fly down, and devour him." Then striking his canoe, left the young man to his fate.
The birds immediately came in clouds around their victim, darkening all the air with their numbers. But the youth, seizing the first that came near him, and drawing his knife, cut off its head, and immediately skinning the bird, hung the feathers as a trophy on his breast. "Thus," he exclaimed, "will I treat every onoe of you who approaches me. Forbear, therefore, and listen to my words. It is not for you to eat human food. You have been given by the Great Spirit as food for man. Neither is it in the power of that old magician to do you any good. Take me on your beaks and carry me to his lodge, and you shall see that I am not ungrateful."
The gulls obeyed, collecting in a cloud for him to rest upon, and quickly flew to the lodge, where they arrived before the magician. The daughters were surprised at his return, but Mishosha conducted as if nothing extraordinary had taken place.
On the following day he again addressed the youth. "Come, my son," said he, "I will take you to an island covered with the most beautiful pebbles, looking like silver. I wish you to assist me in gathering some of them. They will make handsome ornaments, and are possessed of great virtues." Entering the canoe, the magician made use of his charm, and they were carried, in a few moments, to a solitary bay in an island, where there was a smooth sandy beach. The young man went ashore as usual. "A little further, a little further," cried the old man, "upon that rock you will get some finer ones." Then pushing his canoe from land, "Come thou great king of fishes," cried he, "you have long expected an offering form me. Come, and ear the stranger I have put ashore on your island." So saying, he commanded his canoe to return, and was soon out of sight. Immediately a monstrous fish shoved his long snout from the water, movies partially on the beach, and opening wide his jaws to receive his victim.
"When" exclaimed the young man, drawing his knife, and placing himself in a threatening attitude, "when did you ever taste human food. Have a care for yourself. You were given by the Great Spirit to man, and if you, or any of your tribes, taste human flesh, you will fall sick and die. Listen not to the words of that wicked old man, but carry me back to his island, in return for which, I shall present you a piece of red cloth."
The fish complied, raising his back out of water to allow the young man to get on. Then taking his way through the lake, landed his charge safely at the island, before the return of the magician.
The daughters were still more surprised to see him thus escaped a second time, from the arts of their father. But the old man maintained his taciturnity. He could not, however, help saying to himself, "What manner of boy is this, who ever escapes from my power. His spirit shall not however save him. I will entrap him tomorrow. Ha! Ha! Ha!
Next day the magician addressed the young man as follows: "Come, my son," said he, "you must go with me to procure some young eagles. I wish to tame them. I have discovered an island where they are in great abundance." When they had reached the island, Mishosha led him inland until they came to the foot of a tall pine, upon which the nests were. "Now, my son," said he, "climb up this tree and bring down the birds." The young man obeyed. When he had with great difficultly got near the nest, "Now," exclaimed the magician, addressing the tree, "stretch yourself up and be very tall." The tree rose up at the command. "Listen, ye eagles," continued the old man, "you have long expected a gift from me. I now present you this boy, who has had the presumption to molest your young. Stretch forth your claws and seize him." So saying he left the young man to his fate, and returned.
But the intrepid youth drawing his knife, and cutting off the head of the first eagle that menaced him, raising his voice and exclaimed, "Thus will I deal with all who come near me. What right have you, ye ravenous birds, who were made to feed on beasts, to eat human flesh? Is it because that cowardly old canoe-man had bid you do so? He is an old woman. He can neither do you good nor harm. See, I have already slain one of your number. Respect my bravery, and carry me back that I may show you how I shall treat you."
The eagles, pleased with his spirit, assented, and clustering thick around him formed a seat with their backs, and flew toward the enchanted island. As they crossed the water they passed over the magician, lying half asleep in his canoe.
The return of the young man was hailed with joy by the daughters, who now plainly saw that he was under the guidance of a strong spirit. But the ire of the old man was excited, although he kept his temper under subjection. He taxed his wits for some new mode of ridding himself of the youth, who had so successfully baffled his skill. He next invited him to go a hunting.
Taking his canoe, they proceeded to an island and built a lodge to shelter themselves during the night. In the mean while the magician caused a deep fall of snow, with a storm of wind and severe cold. According to custom, the young man pulled off his moccasins and leggings and hung them before the fire to dry. After he had gone to sleep the magician, watching his opportunity, got up, and taking one moccasin and one legging, threw them into the fire. He then went to sleep. In the morning, stretching himself as he arose and uttering an exclamation of surprise, "My son," said he, "what has become of your moccasin and legging? I believe this is the moon in which fire attracts, and I fear they have been drawn in." The young man suspects the true cause of his loss, and rightly attributed it to a design of the magician to freeze him to death on the march. But he maintained the strictest silence, and drawing his conaus over his head thus communed with himself: "I have full faith in the Manito who has preserved me thus far, I do not fear that he will forsake me in this cruel emergency. Great is his power, and I invoke it now that he may enable me to prevail over this wicked enemy of mankind."
He then drew on the remaining moccasin and legging, and taking a dead coal from the fireplace, invoked his spirit to give it efficacy, and blackened his foot and leg as far as the lost garment usually reached. He then got up and announced himself ready for the march. In vain Mishosha led him through snows and over morasses, hoping to see the lad sink at every moment. But in this he was disappointed, and for the first time they returned home together.
Taking courage from his success, the young man now determined to try his own power, having previously consulted with the daughters. They all agreed that the life the old man led was detestable, and that whoever would rid the world of him, would entitle himself to the thanks of the human race.
On the following day the young man thus addressed his hoary captor. "My grandfather, I have often gone with you on perilous excursions and never murmured. I must now request that you will accompany me. I wish to visit my little brother, and to bring him home with me." They accordingly went on a visit to the main land, and found the little lad in the spot where he had been left. After taking him into the canoe, the young man again addressed the magician: "My grandfather, will you go and cut me a few of those red willows on the bank, I wish to prepare some smoking mixture." "Certainly, my son," replied the old man, "what you wish is not very hard. Ha, ha, ha! Do you thing me too old to get up there?" No sooner was Mishosha ashore, than the young man, placing himself in the proper position struck the canoe with his hand, and pronouncing the charm, N'chimaun Poll, the canoe immediately flew through the water on its return to the island. It was evening when the two brothers arrived, and carried the canoe ashore. But the elder daughter informed the young man that unless he sat up and watched the canoe, and kept his hand upon it, such was the power of their father, it would slip off and return to him. Panigwun watched faithfully till near the dawn of day, when he could no longer resist the drowsiness which oppressed him, and fell into a short doze. In the meantime the canoe slipped off and sought its master, who soon returned in high glee. "Ha, ha, ha! my son," said he; "you thought to play me a trick. It was very clever. But you see I am too old for you."
A short time after, the young again addressed the magician. "My grandfather, I wish to try my skill in hunting. It is said there is plently of game on an island not far off, and I have to request that you will take me there in your canoe." They accordingly went to the island and spent the day in hunting. Night coming on they put up a temporary lodge. When the magician had sunk into a profound sleep, the young man got up, and taking one of Mishosha's leggings and moccasins form the place where they hung, threw them into the fire, thus retaliating the artifice before played upon himself. He had discovered that the foot and leg were the only vulnerable parts on the magician's body. Having committed these articles to the fire, he besought his Manito that he would raise a great storm of snow, wind, and hail, and then laid himself down beside the old man. Consternation was depicted on the countenance of the latter, when he awoke in the morning and found his moccasin and legging missing. "I believe, my grandfather," said the young man, "that this is the moon in which fire attracts, and I fear your foot and lef garments have been drawn in." Then rising and bidding the old man follow him, he began the morning's hunt, frequently turning to see how Mishosha kept up. He saw him faltering at every step, and almost benumbered with cold, but encouraged him to follow, saying, we shall soon get through and reach the shore; although he took pains, at the same time, to lead him in round-about ways, so as to let the frost take complete effect. At length the old man reached the brink of the island where the woods are succeeded by a border of smooth sand. But he could go no farther; his legs became stiff and refused motion, and he found himself fixed at the spot. But he still kept stretching out his arms and swinging his body to and fro. Every moment he found the numbness creeping higher. He felt his legs growing downward like roots, the feathers on his head turned to leaves, and in a few seconds he stood a tall stiff sycamore, leaning toward the water.
Panigwun leaped into the canoe, and pronounced the charm, was soon transported to the island, where he related his victory to the daughters. They applauded the deed, agreed to put on mortal shapes, become wives to the two young men, and for ever quit the enchanted island. And passing immediately over to the main land, they lived lives of happiness and peace.

Bame-wa-wa-ge-zhik-a-quay

Pebon & Seegwun (Winter & Spring) A Chippewa Allegory No. 1 December 1826

An old man was sitting alone in his lodge, by the side of a frozen stream. It was the close of winters, & his fire was almost out. He appeared very old, and very desolate. His locks were white with age, and he trembled at every joint. Day after day he sat in solitude, & he heard nothing but the sounds of the tempest, sweeping before it, the new fallen snow.
One say as his fire was just dying, a handsome young man approached & entered his dwelling. His cheeks were red with the blood of youth, his eyes sparkled with animation, and a smile played upon his lips. He walked with a light & quick step. His forehead was bound round with a wreath of sweet grass, in the place of a warrior’s frontlet, and he carried a bunch of flowers in his hand.
“Ah, my son,” said the old man, “I am happy to see you. Come in. Come, tell me of your adventures, and what strange lands you have been to see. Let us pass the night together. I will tell you of my powers & exploits, and what I can perform. You shall do the same. And we will amuse ourselves.”
He then drew from his sack a curiously wrought antique pipe, and having filled it with tobacco, rendered mild by an admixture of leaves, handed it to his guest. When this ceremony was concluded, they began to speak.
“I blow my breath,” said the old man, “And the streams stand still. The water becomes stiff & hard as clear stone.” “I breathe,” said the young man, “and flowers spring up, all over the plains.”
“I shake my locks,” retorted the old man, “And snow covers the land. Te leaves fall from the trees at my command & my breath blows them away. The birds get up from the water, & fly to a distant land. The animals hide themselves from by breath, and the very ground becomes as hard as flint.”
“I shake my ringlets,” rejoined the young man, “And warm showers of soft rain fall upon the earth. The plants life up their heads out of the earth, like the eyes of children first opening in the morning. My voice recalls the birds. The warmth of my breath unlocks the stream. Music fills the groves, wherever I walk, and all nature rejoices.”
At length the sun began to rise. A gentle warmth came over the place. The tongue of the old man became silent. The robin and bluebird again to sing on the top of the lodge. The stream began to murmur by the door, and the fragrance of growing herbs & flowers came softly on the vernal breeze.
Daylight fully revealed to the young man the character of his entertainer. When he looked upon him, he has the white visage of ice of Peboan. Streams began to flow from his eyes. As the sun increased he gradually grew less & less in stature, and soon had melted completely away. Nothing remained on the place of his lodge fire but the miskodeed a small white flower, with a pink border, which is one of the earliest species in the northern Spring.

In northern climes there liv’d a chief of fame,
LaPointe’ his dwelling, the ojeeg his name,
Who oft in war had rais’d the battle cry,
And brav’d the rigors of an Arctic sky;
Nor less in peace those daring talents shone,
That rais’d him to his simple forest throne,
Alike endow’d with skill, and to guard.
Now round his tent, the willing chieftain’s wait,
The gathering council, and the stern debate-
Hunters, & warriors circle round the green,
Age sits sedate, & youth fills up the scene,
While carful hands, with flint & steel prepare,
Thee sacred fire—the type of public care,

Warriors and friends’—the chief of chiers oppress’d,
With rising cares, his burning thoughts express’d.
‘Long have our lands been hem’d around by foes,
Whoae secret ire, no check or limit knows,
Whose public faith, so often pledg’d in vain.
‘twere base for freemen e’er to trust again.
Watch’d in their tracks our’ trusting hunters fall,
By ambush’d arrow, or avenging ball;
Our subtil foes lie hid in every pass,
Screen’d in the thicket, shelter’d in the grass,
They pierce our forests, & they cross our lines,
No treaty binds them, & no stream confines
And every spring that clothes the leafy plain,
We mourn our brethren, or our children slain.
Delay but swells our woes, as rivers wild,
Heap on their banks the earth they first despoil’d.
Oh chieftains! Listen to my warning voice,
War—wa or slavery is our only choice.
No longer sit, with head & arm declin’d
The charms of ease still ling’ring in the mind;
No longer hope, that justice will be given
If ye neglect the proper means our foemen just
Or shun the path of conwuest, rage or lust,
Nor think the lands we own, our sons shall share,
If we forget the noble rites of war.
Choose then with wisdom, nor by more delay,
Put off the great—the all important day.
Upon yourselves alone, your fate depends,
‘tis warlike acts that make a nation friends
‘tis warlike acts that prop a falling throne,
And makes peace, glory, empire, all our own.
Oh friends! Think deeply on my counsel—words
I sound no peaceful cry of summer birds!
No whispering dream of bliss without allay
Or idle strain of mute, inglorious joy
Let my bold voice arouse your slumb’ring hearts,
And answer warriors—with uplifted darts,
Think crowding arrows, bristled o’er the plain,
And joyous warriors rais’d the battle strain.

All but Camudwa, join’d the shouting throng,
Camudwa, fam’d for eloquence of tongue
Whose breast resolv’d the coming strife with pain,
And peace still hop’d, by peaceful arts to gain.
‘friends’—he reply’d—‘ our rulers words are just,
Fear breeds respect and bridles rage or lust,
But in our haste, by rude and sudden hate,
To prop our own, or crush our neighbors state
Valor itself, should not disdain the skill
By pliant speech, to gain our purpos’d will.
The foe may yet, be reason’d into right.
And if we fail in speech—we still may fight.
At least, one further effort, be our care,
I will myself, the daring message bear,
I give my body to the mission free,
And if I fall, my country, ‘tis for thee!
The wife and child, shall lisp my song of fame,
And all who value peace, repeat my name!

‘tis well—Baimwawa placidly replied,
‘To cast our eyes, with care to either side,
Lest in our pride, to bring a rival low,
Our own fair fields shall fall beneath the foe.
Great is the stake, nor should we lightly yield,
Our ancient league by many a battle seal’d.

The deeds of other days before my eyes,
In all their friendship, love and faith arise,d
When hand in hand with him we fov'd the wood,
Swept the long vale, or stem'd the boiling flood.
In the same war path, march'd with ready blade,
And liv'd, and fought, and triumph'd with his aid.
When the same tongue, express'd our joys and pains,
And the same blood ran freely thro' our veins?

'Not we-- not we'-- in rage Keewaydin spoke,
'Strong ties have sever'd, or old friendships broke,
Back on themselves the baseless charge must fall,
They sunder'd name, league, language, rites and all.
They, with our firm allies, the Gallic race,
First broke the league, by secrest arts and base,
Then play'd the warrior-- call'd our bands a clog,
And leagued in war, our own destrution plan'd
Do any doubt the words I now advance,
Here is my breast'-- he yelled & shook his lance.

'Rage'-- Interposed the sage Canowakeed.
Ne'er prompted wit, or bid the council speed
For other aims, be here our highest end,
such gentle aims as rivet friend to friend.
If harsher fires, in ardent bosoms glow,
At least restrain them, till we meet the foe,
Calm judgement here, demands the care of all,
For if we judge amiss, oursleves shall fall.
Beside, what boasts it, that ye here repeat,
The current tale of ancient scaith or heat,
Love, loss, or bicker, welcome or retort,
Once giv'n in earnest, or return's sport
Or how, or when, this hapless feud arose,
That made our firmest friends, our firmest foes.
That so it is, by causes new or old,
there are no strangers present, to be told,

Each for himself, both knows & feels & sees.
The growing evils of a heartless peace,
And the sole question, of this high debate,
Is--shall we longer suffer--longer wait,
Or, with heroic will, for strife prepare,
And try the hazard of a gen'ral war!

Story of the "Origin of the Miscoded" or the" Maid of Taquimenon" by Leelinau

The daughter of Ma Mongazida, was the pride of her parents, and their only child. Beauty sat upon her lips, and life and animation marked all her emotions. Fourteen summers had witnessed the growth of her stature, and the unfolding of her charms, and each spring, as it came around, had beheld her, in her happy simplicity, reveling amid the wild flowers of her native valley. There was no valley so sweet as the valley of Taquimenon [Tahquamenon]. There, she listened to the earliest notes of the wild birds, who returned from the south, to enliven the forests after the repose of winter; and there, also, she had prepared her bower of branches, and fasted to obtain a guardian spirit, to conduct her through life, according to the belief and customs of her people. Sweet valley of the Taquimenon, though didst bless her with the charms of thy fragrance, causing the most profound sensations of pleasure. There, she first beheld the little angel, who in the shape of a small white bird, of purest plumage, assumed to be her guardian spirit, in cot and wood, through sun and storm, for the remainder of her days. Happy were her slumbers in this delightful visitation, and happy her awakening, as she hasted back, with fawnlike fleetness, to her parents lodge, with one more charm—one more pleasing recollection—one more time to bind her fancy and her heart to the sweet valley of the Taquimenon. Beautiful valley of sift repose! There, she had first learned to know the sweet face of nature, and seen the river leap & laugh in foam, from the rocks, and then pursue its sylvan course through the green leafed forest. Sweet enthusiast of nature! wild gazer of the woods! There, too, were the sacred graves of her to depart, her friends would let her simply bark-enchased body, under the shady foliage in a spot she loved.
It was early in Strawberry Moon. The white coat of winter was remembered for its having lingered on many spots, which were secluded from the sun’s influence. But the flowers of the forest were now in bloom, and the birds had re-visited the valley. There was a soft and balmy air, and life and animation seemed to be newly bestowed upon the whole face of the earth. The robin and the mamaitwa came back to sing, and the murmuring of waters, in the little gens and by-vallies, rose, like pleasing music on the ear, and denoted the time for the opening of buds, and the springing of flowers. Never, had the scene appeared more attractive to her eye. “Oh,” she exclaimed, “that is were ever spring! That I could ever live and revel in the wild beauties of my native valley—the sweet valley—the sweet valley of the Taquimenon.”
But while all nature rejoiced, there was a deep gloom gathering over the brows of Ma Mongazida. Whispers of t he sign of an enemy on the lofty shores of the Pictured Rocks, had reached his ears. He thought of the haughty air of the audacious tribe of the Outagamies, who, but a few moons before, invaded the country, and had been baffled in their design. He thought of the bitter feuds of the border bands, yet pleased himself in his own seclusion far from the war path of the enemy, where, for the space of fifteen winters, there had not a hostile footprint been seen. While he lay on is couch, pondering on these things, sleep ensued, and he fancied himself to be the leader of a hostile band, who broke from the ambush, at the earliest dawn, and carried death and desolation to a slumbering village. Shocked at the catastrophe, he awoke. The dream alarmed him. He remembered that birds of ill omen had crossed his path, the day before.
“Had it been my enemies, the Dacotahs,” said he to his wife, “I should have feared no evil, but to dream of raising the war club against the Outagamies my own blood kindred, and with whom we have been long in peace, bodes me sure disaster. Some hostile foot is, even now, on the track. Some evil bird has flown over my lodge. I will no longer abide here. Had I sons to stand by my side, most freely would I meet the foe; but, single-handed, with no one but thee, to bury me, if I am slain, and my tender Misodeed to witness my fall, ad become their prey, it were madness to abide. And this day, even before the sun is at the zenith, will I quit the peaceful valley I love—the sweet valley of the Taquimenon.”
In haste, they took their morning’s meal, and made their preparations to leave a scene, so loved and cherished, but loved and cherished by none, more than the gentle and enthusiastic Miscodeed. She was [unledgable] a precious wild flower. But while they yet sat around their [unledgable]-fire, the instinctive sagacity of that trusty friend of the Red Hunter, the household dog, betokened approaching evil, at first, by restlessness and low murmurs, and then breaking into a loud bark, as he flew out of the door. It was a daring war party of the treacherous Mendawakantons from the Mississippi. A volley of arrows followed, piercing the thin barks, which hung, like tapestry, around the lodge, and sealing in death at the same instant, the lips of both father and mother. “Oh, bird of my dreams,” cried Miscodeed, “my beautiful white wing!—my angel of promise! Save me from the hands of my cruel enemies.” So saying, she sunk, lifeless to the ground.
With loud yells and rapid footsteps the foe entered. Conspicuous, in front, stood the eldest son of a warrior, who had been killed by the Chippewas in the great battle of the falls of the river St. Croix. His brows were painted red, and his spear poised. But the work of death was soon finished. There lay, motionless, the husband and the wife alike beyond the influence of hope or fear, hate or harm. But no other human form appeared, and the eye of the savage leader rolled in disappointment around, as he viewed the spot where Miscodeed, his meditated victim, had sunk into the earth. A small and beautiful white bird, was seen to fly from the top of the lodge. It was the guardian spirit of Miscodeed. The knife and the tomahawk were cheated of their prey—her guardian angel had saved her from being the slave of her enemy.
But the sanguinary rites of war were quickly performed; the scalps of the hunter and his wife, were torn away, and with hurry & fear, the enemy was soon on his way to his native land. When the friends of the slaughtered family, visited the silent lodge, where welcome had so often greeted them, all they saw on the ground where the maid of Tahquamenon had fallen, was a modest little white flower, bordered with pink border which was at once destined to be her emblem.

A poem written by Rosa.

Ah! why should I at fortune's lot repine,
Or fret myself against the will divine?
All men must go to death's deform'd embrace,
When here below they've run their destin'd race;
Oh! then on Thee, my Savior, I will trust,
For thou art good, as merciful and just,-
In Thee, with my whole heart I will confide,
And hope with Thee, forever to abide.
To Thee, my God, my heart & soul I raise,
And still thy holy, holy name I'll praise!
O! design to give me wisdom, virtue, grace,
That I thy heavenly will may ever trace;
Teach me each duty always to fulfill,
And grant me resignation to Thy will,
And when Thy goodness wills that I should die,
This dream of life I'll leave without a sigh.

Waub Ojeeg or The Tradition of the Outagami and Chippewa History No. 1.

Treaty of 1855. July 31,
By the mid 19th century, relocating the northern tribes was no longer a priority. Now it was a matter of creating reservations on which they would live. These reservations were already outlined in the treaty of 1836, but were much smaller. Each head of family could choose eighty acres from the reserved land, and single persons over 21 years of age could choose 40 acres. After five years of selecting their land, the Odawa and Ojibwe had an additional 5 years to purchase land from the remaining reserves, after which they would be returned to the public market. Although this treaty released the United States from all obligations from former treaties, it still maintained that ownership of the fishery at the rapids (although it had been destroyed for the construction of the Sault Locks) and access to encampment were fully active rights. The chiefs signed the treaty representing people on the lower coast of Lake Superior from Grand Island to Drummond Island.

August 2,
Two days after the first singing of the 1855 treaty, the Ojibwe and Odawa chiefs were asked to sign it again. They later admitted that they thought it was simply a duplicate of the one signed on the 31st. Indeed it was the same in all respects but one... it took away "the right of fishing and encampment secured to the Chippewa of Sault Ste. Marie by the Treaty of June 16, 1820." Within two days they had been guaranteed access to their homes on the rapids, then had them revoked. George Manypenny, who pioneered the allotment process, had the hopes that local Natives would become self sufficient farmers and wouldn't need access to their fishing grounds. But the poor soil and extremely short growing season were barriers no farmer could overcome. Then when the time came for allotment, it was discovered that much of the desired land had been taken by land speculators when they heard that the treaty was to be signed. Moreover, the multitudes of workers at the Sault Locks were promised their choice of land if they finished building the locks in two years; sure enough, the goal was met and they chose much of the land along the river where they resided while working at the Sault. In the end, there was not enough land for the six bands that were included in the land allotments. Chiefs Shawan (who was removed at gunpoint from his cabin on Whitefish Island, and was present when they set fire to it to make way for the locks) and Oshawwano collected annuities from their people to buy and secure land for their tribe since the allotment process was a train wreck at the time. They were accused of 'nonpayment of taxes' on the purchased land and it was reclaimed and sold to settlers. It became a struggle to secure any significant piece of real estate, which produced the 'checkerboard' reservation that still exists today. The government aided by buying 528 acres from the Methodist church at Point Iroquois, which became the staple for Bay Mills Indian Community. Shawan, still without a place for his people, and who was thrown out of his own home by gunpoint then watched as it was torched, approached the local chiefs of Bay Mills for help and ended up being adopted into the tribe at the Point Iroquois settlement.

7th edition of The Literary Voyager of Sault Ste. Marie, Michigan of February, 1827

To Correspondents:
The rule which we have adopted, with regard to communications, does not require that we should express and opinion of their merit, in any more definite manner than is to be inferred from their insertion.
Our acknowledgments are due to our esteemed correspondents Hibernicus and Rosa, for their poetic contributions. The former has placed in our hands many of the effusions of his younger years, with permission to extract "ad libitum." We have derived pleasure from their perusal; and we hope, through the future numbers of our paper, to be the medium of communicating the same pleasure derived from its perusal, and we take it for granted that no poetry can please without some share of the ardor of genius, and the charms of harmony. Critics may give a thousand rules for constructing good verses, but poets are guided solely by nature. To express strongly, what they feel deeply, and in a way the most natural and brief, is the height of their art.
The opinion we expressed, in our first number, of the poetical accomplishments of "Rosa," we have seen no reason to retract. There is a naiveteé in her productions which is often the concomitant of taste and genius. The chastness of her images, the lively strain of piety and confiding hope in the dispensations of Providence, and the pensive serenity which marks her favorite morning and evening landscapes, are so many traits which arrest out admiration. When to these positive recommendations of her poetic attempts, we add the limited opportunities of her early life, and the scenes of seclusion which so much of her time had been passed, we think there is still a greater cause to appreciate and admire. We think the "Lines written under affliction," in the present number highly beautiful, possessing at once both energy and consonance. We solicit a continuation of her efforts.

Lines Written Under Affliction

Ah! who, with a sensative mind possest,
Recalls the swift years that are gone,
Without mingled emotions - both bitter & blest,
At the good & the ill he has known.

Or, how could a beautiful landscape please,
If it showed us no feature but light?

'Tis the dark shades alone that give pleasure & ease,
'Tis the union of sombre and bright.

So wisely has God in his mercy ordain'd,
That the bitterest cup he has cast,
Is mixed with a sweetness, which still is retain'd
To be drank and enjoyed at the last.

Thus feelings are chasten'd, & life is refin'd,
By pangs that misfortunes convey,
To minds that have faith, & to bosoms resign'd,
To bear - to forbear, and obey.

And tho' for a while, he condemns us in strife,
To languish, and suffer, and die;
Yet the sunshine of promise - of hope & life,
Allures us to bliss in the sky.

- Rosa

Troubled by the heavy drinking and gambling that dominated social life at the Fort Brady garrison in what is now Sault Ste. Marie, in December of 1826 Henry Rowe Schoolcraft formed a local reading society. The society was comprised of officers from Ft. Brady, local government agents, and Schoolcraft’s friends from both sides of the border.
Producing each issue by hand, Schoolcraft published 15 issues of a “frontier journal” called Literary Voyager during the winter of 1826-1827 that he read aloud to the group before circulation to members. Several issues are lost despite decades of searching. First given by his widow to the Smithsonian Institution in 1878 as part of his extensive archives, existing issues of the Literary Voyager were transferred to the Library of Congress in 1897.

As part of a broader effort by Michigan State University begun in the 1950s to republish Schoolcraft’s major works, Philip P. Mason directed the transcription of the Literary Voyager and edited the issues into a single volume with an extensive set of annotated footnotes.

Philip P. Mason, Schoolcraft’s Ojibwe Lodge Stories: Life on the Lake Superior Frontier, (Michigan State University Press: East Lansing, 1997).

(This description authored by Trond E. Jacobsen from material presented by Mason, 1997)

This newspaper article describes Dwight "Bucko" Teeple's, Brandon Carrick's, and Kimmie Walden's first successful elk hunt.

Poetry written by Rosa

Invocation to my maternal grandfather on hearing his descent from Chippewa ancestors misrepresented ['Rosa', No 13, 10 Mar 1827] came from the Literary Voyager.

The Literary Voyager

Each of himself, both knows & feels & sees,
The growing evils of a heartless peace,
And the sole question, of this high debate,
Is—shall we longer suffer—longer wait,
Or, with heroic will, for strife prepare,
And try the hazard of a gen’ral war!

Invocation
To My Maternal Grandfather
On Hearing His Descent From Chippewa Ancestors
Misrepresented

Rise bravest chief! Of the mark of the noble deer,
With eagle glance,
Resume thy lance,
And wield again thy warlike spear!
The foes of thy line,
With coward design,
Have dar’d, with black envy, to garble the truth, and stain, with a falsehood, thy valorous youth.
They say, when a child, thou wert ta’en from the Sioux,
And with impotent aim,
To lessen thy fame
Thy warlike lineage basely abuse,
For they know that our band, Tread a far distant land,
And thou noble chieftain! Art nerveless and dead,
Thy bow all unstrung and thy spirit fled.
Can the sport of thy youth, or thy deeds ever fade?
Or those ever forget,
Who are mortal men yet,
The scenes where so bravely thou’st lifted the blade,
Who have fought by thy side,
And remember thy, pride,
When rushing to battle, with valor and ire,
Thou saw’st the fell foes of thy nation expire.
[pg] 142

No.13 March 10th 1827
Can the warrior forget how sublimely you rose?
Like a star in the west,
When the sun’s sunk to rest,
That shines in bright splendor to dazzle out foes:
Thy arm and thy yell,
Once the tale could repel
Which slander invented, and minions detail,
And still shall thy actions refute the false tale.

Rest thou, noblest chief! in thy dark house of clay,
Thy deed, and thy name,
Thy child’s child shall proclaim,
And make the dark forests resound with the lay;
Though thy spirit has fled,
To the hills of the dead,
Yet thy name shall be held in my heart’s warmest care,
And cherish’d, till valor and love be no more.
[1823] Rosa

The treaty of 1820 was with the Ottawa and Chippewa and United States of America. In this treaty, the Ottawa and the Chippewa tribes were to move to the Saint Martin Islands in Lake Huron. Acknowledgment of receiving a quantity of goods in full satisfaction for moving to Saint Martin Islands. The Ottawa and Chippewa tribes received fishing rights to the falls of the St. Mary's River, and encampment when fishing. But the tribes are not allowed to interfere with the defenses of any Military work.

An article on Shingabawossin in the Literary Voyager. It tells about his life and some of the contributions he made to the Chippewa people.

How hard to teach the heart, opprest with grief,
Amid gay, worldly scenes, to find relief;
And the long cherish'd bliss we had in view,
To banish from the mind where first it grew!
But Faith, in time, can sweetly soothe the soul,
And Resignation hold a mild control;
The mind may then resume a proper tone,
And calmly think on hopes forever flown.

United States vs. Michigan Consent Decree August 8, 2000

Thirty years of litigation and discussion among five Michigan Native American tribes, the United States and the state of Michigan over hunting, fishing and gathering rights reserved by the tribes under the 1836 Treaty of Washington drew to a close this month with the signature of U.S. District Judge Richard Enslen.

Over the past two years, stepped-up negotiations produced a settlement in a federal court consent decree, defining what opportunities the tribes will have to hunt, fish and... For more visit http://www.michigan.gov/dnr/0,1607,7-153-10366_46403-181563--,00.html