Tribal Members

The Importance of Speaking Our Language
By Bill LeBlanc

The soul of the tribe and the sovereignty of the Indian nation is in its adherence to culture and its language, while at the same time becoming attuned to the educational and economic values in the predominant social system. In the 1920s, Bay Mills Indian Community as it’s now knows, was subjected to a certain amount of isolation and segregation from communities as close as Brimley. Brimley was only occasionally visited to take advantage of slightly bigger markets available there. Many of the Bay Mills people walked to the store and carried their purchases home in a pack usually made out of a burlap bag.

Despite this isolation, it seemed to the people of that day that they must become adapted to the language of the broader community. The only nearby schools available were taught only in English. The Indian day and boarding schools minimized references to Native cultural values and language.

The elders of the late 1920s were the last tribal members who regularly spoke the Ojibwe language (Anishinaabemowin). Many of them lost their language when they were sent away to federally mandated boarding schools, such as the Mt. Pleasant Indian School my mother and her siblings attended in the early 1900s. Native languages were still banned when I went there and to Haskell a generation later from (DATES). My generation and those that came before me had to know English in order to succeed in the logging camps and mills, and to market their furs and other gathered forest foods. They needed it to read the local newspapers, legal documents, treaties, and many other important documents.

This is why I so value the Bay Mills Community College Anishinaabemowin program. I see these classes as a link to the past and the means by which a firm step may be made into the future.

The language studies are being conducted under a format called “immersion.” Generally, that means surrounding yourself with the sounds and meaning of a mode of communication. Immersion studies are based on a concept of hearing over and over again various subjects and stories with the premise that so many hours of familiarization will bring the student to the state of understanding. Ultimately, it enables the student to speak. Students are encouraged to read other materials and to become familiar with Indian words. Teachers utilize skits to give the student an opportunity to relate the words to actions and to learn the body language important to the communicative process. A general precept of the learning process is to make the study as near like that which a child would encounter in his or her home.

The child goes through several stages that include hearing, exploratory sounds, interaction with a family member, and eventually the use of simple words to initiate the actual communication. It is of course difficult to imitate the child’s learning methods in a classroom, but the fact that you can converse and even read this essay proves how successful it is.

To learn the language today, it is important to stay at it. Try to find someone who speaks and then practice some dialogue like what Kyle offers us here. Take a class, or start one. There are so many websites and books available with easy-to-learn lessons in them. Powwows are a great place to find them, or go online to anishinaabemowinpane.com. We have students who’ve been at it for a number of years who can carry on simple conversations. Some are actually teaching children how to speak.

It is the hope of the founders of the Bay Mills Community College Language Program that many of the students will eventually become teachers of the language. As the program says about its approach: “The teaching and learning process of these programs are developed in a manner that is unique and dynamic, Nishnaabe driven, and attempts to make a difference in the lives of the learners. In past history, the educational experiences of Nishnaabe people have not been pleasant and their rich culture largely unappreciated. This has changed dramatically in the past few years with the ever increasing awareness and enhancement of pride in this rich heritage. “

It should be noted that in addition to the importance of the Native language classes, they are really fun! DO YOU HAVE A STORY??

Each learning experience brings about a great deal of satisfaction. (Find out more at the program website: http://bmcc.edu/ProgramsFaculty/certificateprograms.html#nls)

Language studies have always been a part of the successful college program and the reinstitution of Ojibwe as our first language should give our young people the confidence and pride they need to handle the challenges of higher education. That is so necessary to succeed in the world we are a part of today.

Miigwetch miinwaa baamaapii!

By Bill LeBlanc

The soul of the tribe and the sovereignty of the Indian nation is in its adherence to culture and its language, while at the same time becoming attuned to the educational and economic values in the predominant social system. In the 1920s, Bay Mills Indian Community as it’s now knows, was subjected to a certain amount of isolation and segregation from communities as close as Brimley. Brimley was only occasionally visited to take advantage of slightly bigger markets available there. Many of the Bay Mills people walked to the store and carried their purchases home in a pack usually made out of a burlap bag.
Despite this isolation, it seemed to the people of that day that they must become adapted to the language of the broader community. The only nearby schools available were taught only in English. The Indian day and boarding schools minimized references to Native cultural values and language.
The elders of the late 1920s were the last tribal members who regularly spoke the Ojibwe language (Anishinaabemowin). Many of them lost their language when they were sent away to federally mandated boarding schools, such as the Mt. Pleasant Indian School my mother and her siblings attended in the early 1900s. Native languages were still banned when I went there and to Haskell a generation later from (DATES). My generation and those that came before me had to know English in order to succeed in the logging camps and mills, and to market their furs and other gathered forest foods. They needed it to read the local newspapers, legal documents, treaties, and many other important documents.
This is why I so value the Bay Mills Community College Anishinaabemowin program. I see these classes as a link to the past and the means by which a firm step may be made into the future.
The language studies are being conducted under a format called “immersion.” Generally, that means surrounding yourself with the sounds and meaning of a mode of communication. Immersion studies are based on a concept of hearing over and over again various subjects and stories with the premise that so many hours of familiarization will bring the student to the state of understanding. Ultimately, it enables the student to speak. Students are encouraged to read other materials and to become familiar with Indian words. Teachers utilize skits to give the student an opportunity to relate the words to actions and to learn the body language important to the communicative process. A general precept of the learning process is to make the study as near like that which a child would encounter in his or her home.
The child goes through several stages that include hearing, exploratory sounds, interaction with a family member, and eventually the use of simple words to initiate the actual communication. It is of course difficult to imitate the child’s learning methods in a classroom, but the fact that you can converse and even read this essay proves how successful it is.
To learn the language today, it is important to stay at it. Try to find someone who speaks and then practice some dialogue like what Kyle offers us here. Take a class, or start one. There are so many websites and books available with easy-to-learn lessons in them. Powwows are a great place to find them, or go online to anishinaabemowinpane.com. We have students who’ve been at it for a number of years who can carry on simple conversations. Some are actually teaching children how to speak.
It is the hope of the founders of the Bay Mills Community College Language Program that many of the students will eventually become teachers of the language. As the program says about its approach: “The teaching and learning process of these programs are developed in a manner that is unique and dynamic, Nishnaabe driven, and attempts to make a difference in the lives of the learners. In past history, the educational experiences of Nishnaabe people have not been pleasant and their rich culture largely unappreciated. This has changed dramatically in the past few years with the ever increasing awareness and enhancement of pride in this rich heritage. “
It should be noted that in addition to the importance of the Native language classes, they are really fun! DO YOU HAVE A STORY??
Each learning experience brings about a great deal of satisfaction. (Find out more at the program website: http://bmcc.edu/ProgramsFaculty/certificateprograms.html#nls)
Language studies have always been a part of the successful college program and the reinstitution of Ojibwe as our first language should give our young people the confidence and pride they need to handle the challenges of higher education. That is so necessary to succeed in the world we are a part of today.
Miigwetch miinwaa baamaapii!

I play for the Sault Girls team 18 and under team we have about 15 girls who play. I have been playing for about four years and we have four new coaches. In girls hockey we aren’t allowed to check but most girls do anyways. I play center or left wing. We play against people from Michigan only girls because girls can’t play guys.

This is one of funniest game of the four years I have been playing. It was when one of my hockey mates Jen Brown was getting on the ice for one of our games. Was when she stepped on the ice she slipped right on her back as soon as she gets out on the ice. Also another one was when some big girl landed on me and she wouldn’t get up so I flipped her over my back.

The best game we ever had was when we won Marquette for the first time. We wanted to beat them for so long and we did and right after that we tied them. Then another good game was when we beat Mackinaw city we also wanted to beat them for so long and we did.

The worst game we ever had was when we got beat nine to nothing against little kids. We played little kid for the first year because it was everyone first year at hockey are team was not that good, we have gotten so much better. Also another game that was bad was when this girl checked one of my team mates and almost broke her neck it was the scariest thing I have ever went through.

The class, on August 8, 2008, went blueberry picking somewhere in Bay Mills. To see what happened view the video.

http://bmic.virtmuseum.org/node/630

An elder of Bay Mills told this story to me.

His name is John.

When he was young his family lived in Bay Mills.

(translation)

Maanda dbaajmowin gaa-wiindmawid gete-Anishnaabe wa Gnoozhekanning njibaad.

Zhaabadiis izhinikaazo.

Pii gaa-shkiniigid Gnoozhekanning doodeman gii-daawan.

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It was winter.

His father said, "We are going fishing at Round Island."

They made spears and hooks to use.

(translation)

Gii-bboon.

"Gawaading nwiii-zhaami Waawye-Minising," oosan gii-ikidoon.

Nitan miinwaa mgiskanan gii-zhitoonaawaan wii-nokaazwaad.

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That day they got up early in the morning.

They put on warm clothes.

They put everything onto the sleigh.

(translation)

Gii-nikaawag gchi-gizheb wi pii.

Giizho-gwiwnan gii-biiskaanaawaan.

Kino gegoo gii-toonaawaa zhooshksensing.

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They walked across the ice.

They walked for many hours.

They arrived there where they would be fishing.

They worked very hard and chopped a hole in the ice.

(translation)

Gii-tkamiiwag mkomiing.

Gii-bbimsewag niibna nso-dbaabaan.

Gii-ni-dgoshiniwag zhiwe waa-nji-giigoonykewaad.

Gii-gchi-nokiiwag mii dash gaa-bgowaawaad niwi mkomiin.

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They looked into the hole.
They put the bait into the water.
They waited.
Soon they saw a whitefish.
Father was ready.

He thrust the spear at the fish.
He got it!
Oh no! No rope!
He didn't tie the rope to the spear
They were very quiet for a while.

(translation)

Gii-dbaapiwag mkomiing.

Gii-toonaawaan shamoojgan nibiing.

Gii-baabiinhaawag.

Wiiba gii-waabimaawaan dikamegwan.

Oos gii-giizhiitaa.

Gii-gdawaakwaanaa giigoonhiin.

Gii-biindohnaan dikamegwan.

Sshtaa taa haa! Gaawii gegoo sabaap!

Gaawiin gii-tkobdoosiin.

Aapji gii-bizaanyaawag jina.

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Then they laughed and laughed

"Don't tell anyone, OK?" their father said.

"OK," they said.

(translation)

Mii dash gii-gchi-baa-baapiwag.

"Gegwa awayaa wiindmowaa kegwa, ahaaw?" ooswaan gii-ikidoon.

"Nahaaw," gii-kidowag.

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They walked back home.

I asked him if he ever told anyone what happened that day.

"Everyone that I saw," he said laughing.

(translation)

Gii-ni-giiwe gaadesewag.

Ngii-gkwejimaa giishpin awaya gii-wiindimowaad gaa-zhiwebag wi pii.

"Kina awaya gaa-waabmangid," gii-kid baapid.

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The end.

(translation)

Mii wi.

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Republished with permission from "Sshtaa taa haa!" by Wanda Perron, illustrated by Casey Munz (Bay Mills Indian Community, Bay Mills, MI: 2004).

TREATY WITH THE CHIPPEWA, 1836.

May 9, 1836. | 7 Stat., 503. | Proclamation, May 25, 1836.

Articles of a treaty made at Washington in the District of Columbia on the ninth day of May in the year of our Lord one thousand eight hundred and thirty-six, between Henry R. Schoolcraft, commissioner on the part of the United States and the chiefs of the Swan-creek and Black-river bands of the Chippewa nation, residing within the limits of Michigan.
WHEREAS certain reservations of land were made to the said bands of Indians in the treaty concluded at Detroit on the 17th of November 1807, and these reservations after having been duly located, under the authority of the Government, have remained in their possession and occupancy to the present time: and whereas the said Indians actuated by considerations affecting their permanent improvement and happiness, are desirous of fixing their residence at some point more favorable to these objects, and have expressed their wishes to dispose of the same and authorized their chiefs to proceed to Washington for the purpose of making the necessary arrangement: It is therefore, after mature deliberation on their part, agreed as follows.

ARTICLE 1.
The Swan-creek and Black-river bands of Chippewas cede to the United States the following tracts, namely:
One tract of three miles square, or five thousand seven hundred and sixty acres on Swan-creek of Lake St. Clair: One tract of one section and three quarters near Salt creek of said lake: One tract of one-fourth of a section at the mouth of the river Au Vaseau contiguous to the preceding cession: and one tract of two sections near the mouth of Black-river of the river St. Clair, estimated to contain, in the aggregate, eight thousand three hundred and twenty acres, be the same more or less.

ARTICLE 2.
In consideration of the foregoing cessions, the United States agree to pay to the said Indians the net proceeds of the sale thereof, after deducting the cost of survey and sale and the contingent expenses attending the treaty. The lands shall be surveyed and offered for sale in the usual manner, at the land office in Detroit, as soon as practicable after the ratification of this treaty. A special account shall be kept at the Treasury of the amount of the sales of the said lands, and after deducting therefrom the sums hereafter stipulated, to be advanced by the United States, ten thousand dollars shall be retained by the Treasury, and shall be paid to the said Indians in annuities of one thousand dollars a year for ten years; and the residue of the fund shall be vested by the Secretary of the Treasury in the purchase of some State stock, the interest of which shall be annually paid to the said Indians like other annuities: Provided, That if at any time hereafter the said Indians shall desire to have the said stock sold, and the proceeds paid over to them, the same may be done, if the President and Senate consent thereto.

ARTICLE 3.
The United States will advance to said Indians on the ratification of this treaty, to be deducted from the avails of the lands, the sum of two thousand five hundred dollars, and also goods to the value of four thousand dollars to be purchased in New York and delivered in bulk, at their expense, to the proper chiefs at Detroit, or at such point on Lake St. Clair as the chiefs may request: together with the expenses of the treaty, the journeys of the Indians to and from Washington and their subsistence and other expenses at the seat of Government.

ARTICLE 4.
The United States will furnish the said Indians, eight thousand three hundred and twenty acres or thirteen sections of land, west of the Mississippi or northwest of St. Anthony's Falls, to be located by an agent or officer of the Government, and the evidence of such location shall be delivered to the chiefs.

In testimony whereof, the said Henry R. Schoolcraft, commissioner as aforesaid, and the undersigned chiefs of the said bands of Chippewas, have hereunto set their hands, at Washington, the seat of Government, the day and year above expressed.

Henry R. Schoolcraft,

Esh-ton-o-quot, or clear sky, his x mark,

Nay-gee-zhig, or driving clouds, his x mark,

May-zin, or checkered, his x mark,

Kee-way-gee-zhig, or returning sky, his x mark,

In presence of—

Samuel Humes Porter, secretary,

Stevens T. Mason, governor of Michigan,

Lucius Lyon,

John Holliday, interpreter,

Joseph F. Murray,

George Moran.

Compiled and edited by Charles J. Kappler. Washington : Government Printing Office, 1904, pp. 461-462.

TREATY WITH THE CHIPPEWA, 1820.

June 16, 1820. | 7 Stat., 206. | Proclamation, Mar. 2, 1821.

Articles of a treaty, made and concluded at the Saúlt de St. Marie, in the Territory of Michigan, between the United States, by their Commissioner Lewis Cass, and the Chippeway tribe of Indians.

ARTICLE 1.

The Chippeway tribe of Indians cede to the United States the following tract of land:
Beginning at the Big Rock, in the river St. Mary's, on the boundary line between the United States and the
British Province of Upper Canada; and, running thence, down the said river, with the middle thereof, to the Little Rapid; and, from those points, running back from the said river, so as to include
sixteen square miles of land.

ARTICLE 2.

The Chippeway tribe of Indians acknowledge to have received a quantity of goods in full satisfaction of the preceding cession.

ARTICLE 3.

The United States will secure to the Indians a perpetual right of fishing at the falls of St. Mary's, and also a place of encampment upon the tract hereby ceded, convenient to the fishing ground, which place shall not interfere with the defences of any military work which may be erected, nor with any private rights.

ARTICLE 4.

This treaty, after the same shall be ratified by the President of the United States, by and with the advice and consent of the Senate thereof, shall be obligatory on the contracting parties.

In witness whereof, the said Lewis Cass, commissioner as aforesaid, and the chiefs and warriors of the said Chippeway tribe of Indians, have hereunto set their hands, at the place aforesaid, this sixteenth day of June, in the year of our Lord one thousand eight hundred and twenty.

[signatures]

Lewis Cass,
Shingaubaywassin, his x mark,
Kegeash, his x mark,
Sagishewayoson, his x mark,
Wayishkey, his x mark,
Nenowaiskam, his x mark,
Wasawaton, his x mark,
Wemiguenacwanay, his x mark,
Nabinois, his x mark,
Macadaywacwet, his x mark,
Shaiwabekaton, his x mark,
Netaway, his x mark,
Kaibayway, his x mark,
Nawoquesequm, his x mark,
Tawabit, his x mark,
Augustin Bart, his x mark.

Witnesses present:
R. A. Forsyth, secretary,
Alex. Wolcott, Jr., Indian agent, Chicago,
D. B. Douglass, captain U. S. Engineers,
Æneas Mackay, Lieutenant corps artillery,
John J. Pearce, lieutenant artillery,
Henry R. Schoolcraft, mineralogist to the expedition,
James Duane Doty,
Charles C. Trowbridge,
Alex. R. Chase,
James Ryley, sworn interpreter.

Compiled and edited by Charles J. Kappler. Washington : Government Printing Office, 1904, pp. 88-89.

As you know, the people of Bay Mills tribe originally are part of the Ojibwe (Chippewa) tribe. The Ojibwe tribes covers the Northern Central States and Canada.

(not done)