History of the Ojibways -1 (conclusion)

The difference between all these kindred tribes consists mostly in their speaking different dialects or idioms of the same generic language; between some of the tribes the difference lies mostly in the pronunciation, and between none of them is the difference of speech so wide, but a direct and certain analogy and affinity can be readily traced to connect them.

These variances occurring in the grammatical principles and pronunciation of their cognate dialects, has doubtless been caused by the different tribes occupying positions isolated from one another throughout the vast area of country over which they have been spread, in many instances separated by long distances, and communication being cut off by intervening hostile tribes.

The writer asserts positively, and it is believed the fact will surprise many who have made these Indians an object of inquiry and research, that the separation of the Algics into all these different and distinct tribes, is but a secondary division, which can be reached and accounted for, in their oral traditions: a division which has been caused by domestic quarrels, wide separations, and non-intercourse for generations together, brought about through various causes.

The first and principal division, and certainly the most ancient, is that of blood and kindred, embodied and rigidly enforced in the system which we shall denominate Totemic. The Algics as a body are divided into several grand families or clans, each of which is known and perpetuated by a symbol of some bird, animal, fish, or reptile which they denominate the Totem or Do-daim (as the Ojibways pronounce it) and which is equivalent, in some respects, to the coat of arms of the European nobility. The Totem descends invariably in the male line, and inter-marriages never take place between persons of the same symbol or family, even, should they belong to different and distinct tribes, as they consider one another related by the closest ties of blood and call one another by the nearest terms of consanguinity.

Under the head of "The Totemic System" this peculiar and important division of the Algics will be more fully explained and illustrated. It is mentioned here only to show the close ties, which exist between the Ojibway, and the other tribes, who belong with them to the same generic stock.

We have in the preceding remarks briefly explained the general connection, which the Ojibways bear with other tribes, and indicated the grand section of which they form a principal part or branch. We will now more particularly treat of them, as a separate tribe, and state their present geographical position, numerical force, and inter-tribal divisions.
A few remarks will not be inappropriate respecting the definition of their tribal name.

Mr. Henry R. Schoolcraft, the learned author on Indians, who has written much concerning this tribe, says in one of his works: "They call themselves Od-jib-wüg, which is the plural of Od-jib-wa--a term which appears to denote. a peculiarity in their voice Or manner of utterance." In another place he intimates that the word is derived from "bwa" denoting voice. From this, the writer, through his knowledge of the language, is constrained to differ, though acknowledging that so far as the mere word may be regarded, Mr. Schoolcraft has given what, in a measure, may be considered a natural definition; it is, however, improbable, for the reason that there is not the slightest perceivable pucker or "drawing up," in their manner of utterance, as the word O-jib would indicate. The word ojib or Ojibwa means literally "puckered, or drawn up." The answer of their old men when questioned respecting the derivation of their tribal name, is generally evasive; when hard pressed, andsurmises given them to go by, they assent in the conclusion that the name is derived from a peculiarity in the make or fashion of their moccasin, which has a puckered seam lengthways over the foot, and which is termed amongst themselves, and in other tribes, the O-jib-wa moccasin.

There is, however, another definition which the writer is disposed to consider the true one, and which has been corroborated to him by several of their most reliable old men.
The word is composed of O-jib, "pucker up," and ub-way, "to roast," and it means, "To roast till puckered up."

It is well authenticated by their traditions, and by the writings of their early white discoverers, that before they became acquainted with, and made use of the fire arm and other European deadly weapons of war, instead of their primitive bow and arrow and war-club, their wars with other tribes were less deadly, and they were more accustomed to secure captives, whom under the uncontrolled feeling incited by aggravated wrong, and revenge for similar injuries, they tortured by fire in various ways.

The name of Ab-boin-ug (roasters), which the Ojibways have given to the Dahcotas or Sioux, originated in their roasting their captives, and it is as likely that the word Ojibwa (to roast till puckered up), originated in the same manner. They have a tradition, which will be given under the head of their wars with the Foxes, which is told by their old men as giving the origin of the practice of torturing by fire, and which will fully illustrate the meaning of their tribal name. The writer is even of the opinion that the name is derived from a circumstance, which forms part of the tradition.  For other views as to the meaning of Ojibway, see another article in this volume.

The name does not date far back. As a race or distinct people they denominate themselves A-wish-in-aub-ay.

The name of the tribe has been most commonly spelt, Chippeway, and is thus laid down in our different treaties with them, and officially used by our Government.

Mr. Schoolcraft presents it as Od-jib-wa, which is nearer the name as pronounced by themselves. The writer, however, makes use of O-jib-way as being simpler spelled, and embodying the truest pronunciation; where it is ended with wa, as in Schoolcraft's spelling, the reader would naturally mispronounce it in the plural, which by adding the s, would spell was, whereas by ending the word withy preserves its true pronunciation both in singular and plural. These are slight reasons for the slight variance, but as the writer has made it a rigid rule to present all his Indian words and names as they themselves pronounce them, he will be obliged often to differ from many long received O-jib-way terms, which have, from time to time, been presented by standard writers and travelers.

The O-jib-ways are scattered over, and occupy a large extent of country comprising all that portion of the State of Michigan lying north of Green Bay and west of the Straits of Michilimackinac, bordering on Lake Superior, the northern half of Wisconsin and the northeastern half of Minnesota Territory. Besides this they occupy the country lying from the Lake of the Woods, over the entire north coast of Lake Superior, to the falls of St. Mary's and extending even east of this point into Upper Canada. They literally girdle the great "Father of Lakes," and the largest body of fresh water in the world may emphatically be called their own, Ke-che-gum-me, or "Great Water."  They occupy, through conquest in war against the Dahcotas, all those numerous lakes from which the Mississippi and the Red River of the North derive their sources.

They number, scattered in different bands and villages over this wide domain, about fifteen thousand souls; including many of their people interspersed amongst other tribes, and being isolated from the main body, on the Missouri, in Canada and northward amongst the Crees and Assineboins, the tribe would probably number full twenty thousand souls.

Of this number, about nine thousand live within the limits of' the United States, locally divided as follows:--

In Michigan, at their village of Bow-e-ting (Sault Ste Marie), We-qua-along (Ance-ke-we-naw), and Ga-ta-ge-te-gaun-ing (Vieux Desert), they number about one thousand.

In the State of Wisconsin, residing at La Pointe, and on the Wisconsin, Chippeway, and St. Croix Rivers, and their tributary streams and lakes, they number three thousand.

In the territory of Minnesota, residing at Fond du Lac, at Mille Lac, Gull Lake, Sandy Lake, Rabbit Lake, Leech, Ottertail, Red, Cass, Winnepeg, and Rainy Lake and Portage, they count full five thousand souls.

The tribe is subdivided into several sections, each of which is known by a name derived from some particular vocation, or peculiar mode of procuring food, or other characteristic.

Thus, those of the tribe who live on the immediate shores of Lake Superior are known by the name of Ke-che-gum-me-win-in-e-wug (Men of the Great Water). Those residing in the midland country, between Lake Superior and the Mississippi, are named Be-ton-uk-eeng-ain-ub-e-jig (Those who sit on the borders).

With these, are incorporated the Mun-o-min-ik-a-sheenh-ug (Rice makers), who live on the Rice lakes of the St. Croix River; also the Wah-suah-gun-e-win,in-e-wug (Men of the torches), who live on the Head lakes of the Wisconsin, and the Ottawa lake men, who occupy the headwaters of Chippeway River.

The bands residing immediately on the banks of the Mississippi are named Ke-che-se-be-win-in-e-wug (Great river men); those residing in Leech and Ottertail lakes are known as Muk-me-dua-win-in-e-wug (Pillagers). A large body living on the north coast of Lake Superior, are named Sug-waun-dug-ah-win-in-e-wug (Men of the thick fir woods). The French have denominated them "Bois forts" (hardwoods).

These are the principal divisions of the Ojibway tribe, and there are some marked and peculiar differences existing between them, which enable one who is well acquainted with them, to tell readily to which division each man in the tribe belongs. The language is the same with all of them.

These several general divisions are again subdivided into smaller bands, having their villages on the bank of some beautiful lake or river, from which, again, as bands, they derive names. For a late census of the Ojibways, see the article in this volume, "History of the Ojibways based upon official and other records."

It is unnecessary, however, to enter into minute details, as the only object of this chapter is to give the reader a general knowledge of the people whose history we propose to present in the following chapters.

The O-jib-ways reside almost exclusively in a wooded country; their lands are covered with deep and interminable forests, abounding in beautiful lakes and murmuring streams, whose banks are edged with trees of the sweet maple, the useful birch, the tall pine, fir balsam, cedar, spruce, tamarac, poplar, oak, ash, elm, basswood, and all the plants indigenous to the climate in which they reside.

Their country is so interspersed with watercourses, that they travel about, up and down streams, from lake to lake, and along the shores of Lake Superior, in their light and ingeniously made birch-bark canoes. From the bark of this useful tree, and rushes, are made the light covering of their simple wigwams.

The bands who live on the extreme western borders of their country, reside on the borders of the vast western prairies, into which they have gradually driven the fierce Dahcotas. The Red Lake and Pembina bands, and also the Pillagers, hunt buffalo arid other game on the prairies west of the Red River: thus, as it were, standing one foot on the deep eastern forests, and the other on the broad western prairies.

The O-jib-ways, with the exception of a few Lake Superior and Canada bands, live still in their primitive hunter state.

They have ceded to the United States and Great Britain large and valuable portions of their country, comprising most of the copper regions on Lake Superior and the vast Pineries in Wisconsin. From the scanty proceeds of these sales, with the fur of the marten, bear, otter, mink, lynx, coon, fisher, and muskrat, which are yet to be found in their forests, they manage to continue to live in the ways of their forefathers, though but poorly and scantily.

They procure food principally by fishing, also by gathering wild rice, hunting deer, and, in some bands, partially by agriculture.

go to chapter 2

1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10
 11 - 12 - 13 - 14 - 15 - 16 - 17 - 18 - 19 - 20
21 - 22 - 23 - 24 - 25 - 26 - 27 - 28 - 29 - 30