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Canku Ota |
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(Many Paths) |
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An Online Newsletter Celebrating Native America |
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December 14, 2002 - Issue 76 |
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The Twins - Part 1 of 3 |
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by Timm Severud (Ondamitag)
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My greatest joy is trying to figure out how a story fits together. To see the human face again put on our history, rather than the propaganda born from the conscience of the past. In delving into the history and stories of our corner of this continent, there is one story, from the Ojibwa that has jumped out at me, for it is not often that one runs into what can only be described as a Shakespearean Tragedy. We must step back to a period when the Ojibwa and Dakota were in the midst of their 'time of conflict.' Many tend to think that there was a constant state of fighting between them over this land, but that is not correct. There was ebb and flow to that history, just as there was seasonality to their wars. These were times of war and times of peace and there is a much greater story in this than the mere story of two men of this region and their families. For this is just one rock in the great fieldstone wall of heritage left for us to live with. In 1795 a chief of the Mdewakotan band Dakota was killed by a war party of Ojibwa from the Rice Lake area, for they were again living in a 'time of fear and war'. The next year his widow initiated a war party of retribution against the Ojibwa. William W. Warren, in his 1852 book (not published until 1885) History of the Ojibway (a book now on the shelves of the Calhoun Library) wrote down the next part of the story as follows:
Within a year, they again made peace and in order to make amends for the loss of a chief's line, Yellow Head did something that awes me. He had twin sons about the same age as the child that had been slain and he gave the younger of the twins to the Dakota's as a way of making amends, something he felt deeply was necessary if there was to be a good and lasting peace. The boy he gave to the Dakota became known to us as Shakopee (The Six 1794-1868) Chief of the Mdewakotan Band of the Dakota and the older brother is today known to us as Chief Nenaangebi (1794-1855 Beautifying Bird - this name describes what a bird like the male grouse does when it is on it's drumming log) of the Ojibwa Man-Fish and Cat Fish clans of the Rice Lake (Long Lake to Prairie Lake) region of the Red Cedar River. Nenaangebi signed three treaties. First at Fond du Lac (Duluth, MN) on August 5, 1826 he signed as the third name representing the St. Croix Chippewa, the treaty makers recorded his name as Nagwunabee. This treaty is called the Copper Treaty and is the one that allowed the United States to gain the mineral wealth of this land. He signed as the senior member of the delegation from Lac Courte Oreilles on the Timber Treaty of La Pointe on October 4, 1842. This was followed with the Reservation Treaty of La Pointe on September 30, 1854 where his name is recorded under the Lac Courte Oreilles delegation as Nay-naw-ong-gay-be, or the Dressing Bird. In late July or early August of 1855 he was notified by Indian Commissioner Manypenny that his people were to gather at La Pointe and receive their goods and money as they were entitled to under the treaty he had signed more than a year before. The previous late fall he had taken his people to La Pointe to receive their annual payment. It took them longer to get there than they planned and there was very little left when they got there. His people had suffered from many years of poor harvest and game was becoming harder to find. He had to be on constant guard against raids by the Sioux. His people had received nothing from the Indian Agents for over five years. The message could not have come at a worse time. The harvest of the wild rice was about to begin. There was much to do. He did not know if there was going to be enough rice. He was not optimistic about it. Now Commissioner Manypenny wanted him to take his people to La Pointe for their payments. He would not come immediately; to leave now meant starvation that winter for his people. He knew he had to go, so he called a Council. With the help of others he came to a decision. They decided to leave their four best warriors with the older women, the sick and some of the children. It was a risk that didn't set well with any of them and it would mean a lot of work for the older women. Those that stayed behind would not receive payment. If someone didn't stay and gather the rice there would not be enough to eat the coming winter. If everything worked out like they hoped they could gather most of the rice and most of the payment. The majority of his people then traveled by overland trial to La Pointe. The other clans of the area met up with them on this trip. |
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