eBook
Available on Compatible NOOK devices, the free NOOK App and in My Digital Library.
Related collections and offers
Overview
Product Details
| ISBN-13: | 9781628953183 |
|---|---|
| Publisher: | Michigan State University Press |
| Publication date: | 01/01/2018 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 298 |
| Sales rank: | 879,794 |
| File size: | 969 KB |
About the Author
Read an Excerpt
CHAPTER 1
Native Michigan: The Anishinaabeg
Michigan's documentary journey begins with the Anishinaabeg (uh-NISH-in-AH-beg), which is sometimes translated as the "chosen people" or the "real people." The Anishinaabeg, a name by which the Ojibwa (Chippewa or Ojibway), Odawa (Ottawa or Adawe), Potawatomi, and a few other groups refer to themselves, were not the first human inhabitants of what would become Michigan. However, they inhabited the region for centuries before Europeans came. In fact, the word "Michigan" derives from Kitchi Gami, meaning "Great Water" in Anishinaabemowin, the language of the Anishinaabeg. The Anishinaabeg were typically categorized as "prehistorical," suggesting they are a people without a history, which is entirely untrue. As the following documents will show, the Anishinaabeg have a clear history that contributed to a high level of political, social, and cultural development.
To the Anishinaabeg, stories have a spirit. They are alive, and the storyteller has a great responsibility to honor the story and tell it as it was told to her or him. Stories accomplish multiple tasks: they are histories, they preserve tradition, they entertain, they offer explanations about the world, and they provide practical advice.
The Migration of the Anishinaabe
Traditional/Edward Benton-Banai
Many centuries ago, the Anishinaabeg inhabited northeastern North America. From there, they migrated westward, eventually settling in the Great Lakes region. According to the traditional story, while the Anishinaabeg lived on the shores of the "Great Salt Water," seven prophets came to inform them of an impending journey. They must embark on this journey, said the prophets, in order to escape destruction from the "Light-skinned Race." There would be seven stops along the way, the first on a turtle-shaped island near the current city of Montreal; the last, Madeline Island in Lake Superior. It is important to note generations passed between each stop — some versions of this story suggest the migration took centuries to complete. The following excerpt comes from the Ojibwa version of this tradition, beginning with the third stop of this migration, near present-day Detroit.
*
[The] third stopping place was very likely the shores of the Detroit River that connects Lake St. Clair and Lake Huron in the North to Lake Erie in the South. It is said that again the Sacred Megis appeared to the people out of the water. ...
In this period, three groups began to emerge in the Ojibway nation. Each group took upon themselves certain tasks necessary for the survival of the people. There came to be a very strong spiritual sense that bound these groups together.
The group called the Ish-ko-day'-wa-tomi (fire people) were charged with the safekeeping of the Sacred Fire. As the people moved on the migration, this group guarded the coals of the Sacred Fire as it was carried along. These people were later called the O-day'-wa-tomi, and, still later, the Potawatomi.
The group called the O-daw-wahg' (trader people) were responsible for providing food goods and supplies to all the nation. They took charge of the major hunting and trading expeditions. These people were later called the Ottawa.
The people that retained the name Ojibway were the faith keepers of the nation. They were entrusted with the keeping of the sacred scrolls and Waterdrum of the Midewiwin [the Anishinaabeg religion]. These people were later mistakenly referred to as the Chippewa.
All the Anishinabe people became known as the nation of the Three Fires to recognize how these groups provided for all their needs. ...
The people picked up the Waterdrum and continued their westward journey. They were attacked along the way by the nations later called the Sauks and the Foxes. The people pushed on until they came to a large body of fresh water. Here, the Sacred Fire rested for a long time. ... It is possible that this camping place of the migration was on the eastern shore of Lake Michigan. At this point many people drifted off by groups to look for a place to cross the great water. They knew that their journey must take them to the West, but some of the people traveled South in an attempt to go around the water. Many felt that the direction of the migration had become lost and that the people had missed their fourth stopping place. Time passed so that there were many births and deaths among the people. Giti-gan-nug' (gardens) were raised and o-day-na-wing' (villages) were established. As related in the Second Fire, people began to wander away from the teachings of the Midewiwin Lodge. Many became preoccupied with satisfying the things needed for physical survival but neglected the spiritual side of life. Many lost the direction in their lives that comes from Spirit Ceremony and Sweat Lodge. Only a few of the people, mostly elders, were able to keep the Sacred Fire alive. But the prophecies said that "a boy would be born to show the Anishinabe back to the sacred ways." It was prophesied that he would show the way to "the stepping stones to the future of the Anishinabe people." That boy did come among the people. He had a dream of stones that led across the water. The Mide people paid attention to this dream and led the people back to the river that cut the land like a knife. They followed the river to the North. The river turned into a lake, and at a place where the river was formed again, they rested awhile on an island. This island is known today as Walpole Island. They continued following the river further and came to the northern sea of freshwater that they had heard about when they first came to this region. They followed its eastern shore until, at last, they discovered a series of islands that led across the water. By moving the people by canoe, a way was found to the West over these "stepping stones." And so, the prophecy of the Third Fire came true for the people. They found "the path to their chosen ground, a land in the West to which they must move their families." Here they would find "the food that grows on water."
On the largest island in this chain, the Sacred Megis appeared to the Anishinabe. Here the people gathered. This is the island known today as Manitoulin Island. Slowly, the Anishinabe gathered until Manitoulin Island became known as the capital of the Ojibway nation. Here, the Midewiwin Way grew in following and the Clan System flourished. Truly, the boy with the dream did lead the people back to the sacred ways. Manitoulin Island became the fourth major stopping place of the migration. It is said that the voice of the Waterdrum could be heard even several days journey from Manitoulin Island.
For some time the main body of the migration stayed on this island, but it was not until the people settled at Baw-wa-ting' that the Waterdrum was given a home in which to rest and sing. Here again, the people found the Megis Shell. There was a small island here where powerful ceremonies were held. People now call this place Sault Ste. Marie. The fishing was excellent in the fast water. Skilled fishermen could run the rapids with a canoe while standing backwards in the bow. They would be carrying an ah-sub-bi' (net) on the end of a long pole. By the time they got to the quiet water of the river, their canoe would be full of beautiful Mi-ti-goo-kamaig' (whitefish). There was so much food in the village that this place came to support many families. Baw-wa-ting' became the fifth stopping place of the migration. Many years later, in the time of the Fifth Fire, Baw-wa-ting' would become a big trading center between the Anishinabe and the Light-Skinned Race. ...
From The Mishomis Book: The Voice of the Ojibway by Edward Benton-Banai (Hayward, WI: Indian Country Communications, 1988), 98–101. Reprinted with permission from Indian Country Communications.
When Nenibozhoo Killed a Bear
Traditional/Howard Webkamigad
*
There are hundreds, perhaps thousands, of tales involving the figure Nenibozhoo, sometimes spelled Nanabojo. Nenibozhoo is a trickster spirit according to Anishinaabeg tradition.
*
Nenibozhoo was out hunting and he killed a bear. After he had skinned it and cleaned it, he began to cook the bear. When he was about to begin eating, he was disturbed by the squeaking of trees rubbing against each other, it annoyed him. Again, as he was about to take a bite of the bear meat, the trees made the irritating sound. So Nenibozhoo climbed up the tree to go and untangle them where they were rubbing against each other. As he was attempting to untangle the trees, he got his hand stuck between the trees. At that moment he heard some wolves running nearby. Nenibozhoo shouted to them,
"Don't come here." He said to them, "Keep on running in that direction."
Then the wolves thought, "Let's go to where Nenibozhoo is at, he may have something there for us to eat."
So they went there, and sure enough they saw the bear, which was already nicely cooked, and they proceeded to eat up all of the bear meat.
So when the wolves left, that is when Nenibozhoo slid down from the tree. He was very angry at the tree for trapping his hand, for this was a tree he was trying to help. Nenibozhoo broke off a small shrub and he began whipping the birch tree that had trapped his hand, and he left welts on the bark of the tree. That is why the birch tree now has markings on its bark.
So after he had slid down from the birch tree and after he had finished punishing the birch tree, he began to look for some bear meat to eat. But it was all gone, having been eaten up by the wolves, all that was left was a pile of bones. That is when he saw the bear's head.
"I will eat that. I will crawl in there," he supposedly thought.
He pondered over his predicament, as he did not know how he would get inside the bear's head to eat it. So, then he changed himself into a small snake, and he was now able to crawl inside of the head. He ate all he could, and he had eaten too much for he could not crawl back out of the head. So the bear's head was now stuck on his head as he returned to his normal shape.
He began to walk, and he was unable to see, so he bumped into a tree. He asked the tree, "Who are you?" "I am the basswood."
Then Nenibozhoo knew he was heading too far inland. So he must have turned around and began walking again and eventually, he bumps into another tree.
"Who are you?" he asks this tree.
"I am called the pine," replied the tree. Then Nenibozhoo knew he was going toward the big lake.
Eventually, he could tell he was going downhill and that is when he bumped into another tree. He asked this tree, "Who are you?"
"I am called the cedar."
"Oh!" said Nenibozhoo. He was pleased. "I will soon be arriving at the water's edge."
He soon feels the grasses under his feet and then he steps into the water and he continues to wade into the water. He is getting further out into the lake, it is much too deep for him to keep wading, so he now begins to swim. That is when he is spotted by several hunters who happened to be going by in a canoe.
"Look at that, it's a bear," they said. "Let's go and kill it," they said further.
So they approached what they thought was a bear, and they caught up to him, and that is when one of them clobbered the bear's head with a paddle, and he hit it so hard that it split the bear's head, which Nenibozhoo had been wearing.
So then Nenibozhoo got out of the water and he was last seen running into the woods and he was gone.
That is it.
From Ottawa Stories from the Springs, translated and edited by Howard Webkamigad (East Lansing: Michigan State University Press, 2015), 27–31.
History of the Ottawa
Andrew J. Blackbird
In my first recollection of the country of Arbor Croche, which is sixty years ago [ca. 1825], there was nothing but small shrubbery here and there in small patches, such as wild cherry trees, but the most of it was grassy plain; and such an abundance of wild strawberries, raspberries and blackberries that they fairly perfumed the air of the whole coast with fragrant scent of ripe fruit. The wild pigeons and every variety of feathered songsters filled all the groves, warbling their songs joyfully and feasting upon these wild fruits of nature; and in these waters the fishes were so plentiful that as you lift up the anchor-stone of your net in the morning, your net would be so loaded with delicious whitefish as to fairly float with all its weight of the sinkers. As you look towards the course of your net, you see the fins of the fishes sticking out of the water in every way. Then I never knew my people to want for anything to eat or to wear, as we always had plenty of wild meat and plenty of fish, corn, vegetables, and wild fruits. I thought (and yet I may be mistaken) that my people were very happy in those days, at least I was as happy myself as a lark, or as the brown thrush that sat daily on the uppermost branches of the stubby growth of a basswood tree which stood near by upon the hill where we often played under its shade, lodging our little arrows among the thick branches of the tree and then shooting them down again for sport.
Early in the morning as the sun peeped from the east, as I would yet be lying close to my mother's bosom, this brown thrush would begin his warbling songs perched upon the uppermost branches of the basswood tree that stood close to our lodge. I would then say to myself, as I listened to him, "here comes again my little orator," and I used to try to understand what he had to say; and sometimes thought I understood some of its utterances as follows: "Good morning, good morning! arise, arise! shoot, shoot! come along, come along!" etc., every word repeated twice. Even then, and so young as I was, I used to think that little bird had a language which God or the Great Spirit had given him, and every bird of the forest understood what he had to say, and that he was appointed to preach to other birds, to tell them to be happy, to be thankful for the blessings they enjoy among the summer green branches of the forests, and the plenty of wild fruits to eat. The larger boys used to amuse themselves by playing a ball called Paw-kaw-doway [lacrosse], foot-racing, wrestling, bow-arrow shooting, and trying to beat one another shooting the greatest number of chipmunks and squirrels in a day, etc.
I never heard any boy or any grown person utter any bad language, even if they were out of patience with anything. Swearing or profanity was never heard among the Ottawa and Chippewa tribes of Indians, and not even found in their language. Scarcely any drunkenness, only once in a great while the old folks used to have a kind of short spree; particularly when there was any special occasion of a great feast going on. But all the young folks did not drink intoxicating liquors as a beverage in those days. And we always rested in perfect safety at night in our dwellings, and the doorways of our lodges had no fastenings to them, but simply a frail mat or a blanket was hung over our doorways which might be easily pushed or thrown one side without any noise if theft or any other mischief was intended. But we were not afraid for any such thing to happen us, because we knew that every child of the forest was observing and living under the precepts which their forefathers taught them, and the children were taught almost daily by their parents from infancy unto manhood and womanhood, or until they were separated from their families.
These precepts or moral commandments by which the Ottawa and Chippewa nations of Indians were governed in their primitive state, were almost the same as the Ten Commandments which the God Almighty himself delivered to Moses on Mount Sinai on tables of stone. Very few of these divine precepts are not found among the precepts of the Ottawa and Chippewa Indians, except with regard to the Sabbath day to keep it holy; almost every other commandment can be found, only there are more, as there were about twenty of these "uncivilized" precepts. They also believed, in their primitive state, that the eye of this Great Being is the sun by day, and by night the moon and stars, and, therefore, that God or the Great Spirit sees all things everywhere, night and day, and it would be impossible to hide our actions, either good or bad, from the eye of this Great Being. Even the very threshold or crevice of your wigwam will be a witness against you, if you should commit any criminal action when no human eye could observe your criminal doings, but surely your criminal actions will be revealed in some future time to your disgrace and shame. These were continual inculcations to the children by their parents, and in every feast and council, by the "Instructors of the Precepts" to the people or to the audience of the council. For these reasons the Ottawas and Chippewas in their primitive state were strictly honest and upright in their dealings with their fellow-beings. Their word of promise was as good as a promissory note, even better, as these notes sometimes are neglected and not performed according to their promises; but the Indian promise was very sure and punctual, although, as they had no timepieces, they measured their time by the sun. If an Indian promised to execute a certain obligation at such time, at so many days, and at such height of the sun, when that time comes he would be there punctually to fulfill this obligation. This was formerly the character of the Ottawa and Chippewa Indians of Michigan. But now, our living is altogether different, as we are continually suffering under great anxiety and perplexity, and continually being robbed and cheated in various ways. Our houses have been forcibly entered for thieving purposes and murder; people have been knocked down and robbed; great safes have been blown open with powder in our little town and their contents carried away, and even children of the Caucasian race are heard cursing and blaspheming the name of their Great Creator, upon whose pleasure we depended for our existence....
(Continues…)
Excerpted from "The Great Water"
by .
Copyright © 2018 Michigan State University.
Excerpted by permission of Michigan State University Press.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.