In the densely beautiful woods of the Lac du Flambeau reservation in northern Wisconsin, a village out of yesterday lay hidden. Three, four, five hundred years ago, members of the Ojibwe nation made their home in this lush setting with natural resources providing abundantly for all their needs--bountiful trees, fish, waterfowl and 4-leggeds, berries and wild herbs. The coming of European voyageurs and settlers traumatically altered the lifestyle of the people, and 250 years past the point of contact, dedicated hearts and committed lives work to bring back this past knowledge and example for the benefit of all.
Nick Hockings, Ojibwe educator and activist, known for his staunch role in protecting spearfishing rights in northern Wisconsin, recognized the fulfillment of a long-planned dream with the construction of Waswagoning 3 years ago. Translated as "the place where they spear fish by torchlight," Waswagoning is Ojibwe for the same reality that led the French fur traders to call the area, Lac du Flambeau--Lake of Torches. This model village is built on 20 acres of woods along Moving Cloud Lake. With the plan to present an educational sampling of year-long Ojibwe life, Nick laid out the village by seasons, with activities typical of each one described on site. The visitor is led along pathways that open onto lodges and living areas set in exact prehistoric arrangement. At each stop--summer village, canoe-making area, arrow and toolmaker's lodge, winter camp, etc.--visitors are instructed by volunteer guides in the work, sports, ceremony and general customs of the early people. The experience is essential for Native and non-Native alike, as it provides a look at past attitudes, methods and solutions that the ancestors employed both for material survival and for spiritual fulfillment. The last stop on the tour is at the teaching lodge where guide and visitors sit together to learn about basic Native American beliefs, with time for questions and to express one's feelings about the tour. In this way, visitors are brought into the circle, as is the true way of the Ojibwe.
Waswagoning is open to the public during the summer months, with an option to join a brief tour, or to enroll in three or four day workshops that offer detailed instructions on a range of traditional activities such as birch bark basket making, fire-starting and spear fishing. The most impressive fact about the entire program, whether one spends two hours or a week, is the warmth and acceptance of all visitors into the lives and hearts of Nick and his wife, Charlotte.
Members of the Midwest SOARRING board were able to spend a week at Waswagoning, helping with construction and upkeep, running the tours, and learning the basics for their major plan: a reconstructed prehistoric village in Illinois, reflecting the activities, animal and plant life, and general lifestyle of the many Native nations that lived here. A time when a network of different prehistoric village sites across the nation work in harmony to guide and instruct, may be the new "contact period" for a hungry, searching American populace that is trying to find its way home.
We urge all our readers to visit Waswagoning, to touch the experience themselves. Contact Nick Hockings at 715-588-3560.
Midwest SOARRING continued its quarterly presentation series with a lecture and slide show by noted historian, Helen Tanner, editor of the classic, Atlas of Great Lakes Indian History (1987), and the recently published, The Settling of North America (1995).
Helen received her doctorate degree in Latin American History from the University of Michigan, Ann Arbor. She had always been interested in the geographic background of history, and her extensive study of settlement areas of Great Lakes Indians had its beginnings with a request from University of Michigan faculty member, Nancy Lurie. She asked Helen to help out some lawyers who needed historical research done to establish hunting grounds and village sites at the time of land cession to the US. At the time of her entry into this field of study in 1962, she found a large gap in available books on Indians of the Great Lakes region. Anthropologists had previously focused on the nations of the eastern, western and southern US, and she was challenged to compile the scraps of evidence relating to this center of great activity and change. A wide range of source material was available from the oral tradition of the Indian nations, military and missionary reports, fur-trading records, early county histories, reminiscences, travel diaries, etc., equaling a full forty-three notebooks of data. She stressed, however, that the European/Indian contact period, beginning around 1620, was a mere fraction of the history of the populated Midwest. She provided the analogy that if you made a 16-hour video of Midwestern life over the last 4000 years, beginning at 6 AM, the French don't come on the scene until 10:40 PM, and the English at 11:25 PM. Thus indigenous ways are the people's natural response to their environment over thousands of years.
The coming of the European settlers to the area significantly changed the lifestyle of Indian people, which were represented by a large number of nations: the Illinois, Potawatomi, Kickapoo, Ojibwe, Ho Chunk, Menominee, Ottawa, Mascoutin, Miami, and Mesquakie, among others. The effects varied with the particular newcomer: the chief interest of the French was the fur trade, and they employed any Indian person that would work to acquire more furs. The French came in relatively small numbers, often intermarried and adopted Native ways, and brought 2 new materials especially well received: metal and cloth. Everything from hoes and pots to guns, blankets and shirts found a ready place in daily life, and were soon considered indispensable. The British, on the other hand, came in large numbers, and were determined to change forests into agricultural land.
The "righteous" acquisition of land, a clash of interests from the beginning, had its roots in the Christian religion. Long before France and England began to colonize North America, a Papal proclamation in 1497 had divided the world in half, giving one half to Portugal and the other half to Spain. Land ownership instead of caretaking became the accepted policy. Another philosophy that reinforced this mindset was the unwritten code that made it very moral to be a small farmer, and immoral to move about as a hunter/gatherer. This sets the stage for the eventual entrapment of the native population on the shrinking land base called the reservation. Meanwhile, the burgeoning immigrant population carved up the land into private lots.
The pivotal issue became the acceptance of the new religion, and
a set of unedited letters written by Jesuit missionaries in the
Great Lakes region reveals the initial response to Christianity.
The Jesuits, though sincere and devoted to their way, confronted
traditions that were thousands of years old. A record of a
formal debate between Jesuit priests and the Ojibwe people showed
basic resistance to conversion since their forefathers had
already handed down to them the guiding principles of life. They
reasoned that Christian beliefs were strictly for the Europeans,
and they provided 3 considered observations:
This is a prime example of what happens when people from an extremely different philosophical background are approached for conversion.
Many methods of assimilation followed, but removal from the land became a matter of urgent policy. Treaties were written to this end, and one of the most significant for the Chicago area was the treaty signed in 1833 that removed all the Potawatomi out of Chicago and the state. No reservations were set aside in Illinois, yet those established in the upper Great Lakes states kept Native people in the area, with an estimated 60% of all people now living north of Grand Rapids, Michigan, Milwaukee, Wisconsin, and Minneapolis, Minnesota, having some Indian heritage. These northern states were not significantly settled by European immigrants until after the Civil War in the 1870's, beginning the lumber era. Indians of the area, therefore, maintained their own culture far longer than the lower Great Lakes states. Removal policies were never fully successful, whether formal reservations were set aside or not. Evidence indicates that half the numbers removed eventually returned, with estimates as high as 33,500 Natives currently living in Illinois.
Trade among the nations in prehistoric times covered great distances, with the peak period at 1100 AD. The metropolis of Cahokia near St. Louis, Missouri, was the center of trade for the upper Mississippi River Valley, with trade routes extending to the Rocky Mountains on the west, Lake Winnipeg, Canada, to the north, Pennsylvania to the east, and the Gulf of Mexico to the south.
Traditional enmities existed before the coming of the Europeans, for instance, a long-standing clash among the Dakota, Ojibwe and Fox nations. With the introduction of trade goods into the area, however, new factions arose based on the desire of separate nations to control the trade as intermediaries. In addition, wherever there was an imperial contest in North America, Indians took part on both sides, in whatever way survival needs dictated. New conflicts were therefore an imported feature, with alliances sometimes splitting nations in half.
The presentation concluded with a sale and book-signing by Helen, and the usual sharing of food and conversation. Helen Tanner's presence in her current position at the Newberry Library provides us with a rich source of dependable information, and we look forward to our continued friendship.
It is nearly 2 years since the remains of the 3 Miami ancestors, excavated from the New Lenox site in 1993, have been repatriated in Oklahoma. The site has been nominated by Midwest SOARRING and Rochelle Lurie for the National Register of Historic Places, and a large, unexcavated part of the site lies sheltered beneath a golf course green. The countryside lies quiet along Marley and Hickory Creeks, hushed in comparison to the din of controversy over preservation versus development that gave birth to Midwest SOARRING. Still the land sighs heavily under the burden of development in all other sections of Illinois, and the New Lenox site again gives witness to current needs.
On October 13, 1996, at Immanuel Lutheran Church in Mokena, IL, the town next to New Lenox, a program entitled Our American Heritage, highlighted the prehistoric bounty of the area. Rochelle Lurie, archeologist who did the original excavation of the New Lenox site, gave a talk, slide show and artifact display of its unique riches. While Midwest SOARRING strongly protested the violation of the ancient gravesite, it recognizes the value in teaching the culture via artifacts not connected with burial, as long as respect, constraint, and the avoidance of attaching economic value to artifacts is followed. Rochelle commented that only state and federal laws dictated the preservation of the hundreds of thousands of artifacts from the New Lenox site, and that it is imperative to vote for legislators concerned with preservation, such as Lois Mayer.
As written in previous editions of Wings (Vol. 1, No. 4 and Vol. 1, No. 5), Midwest SOARRING supports Lois Mayer for Illinois State Representative of the 38th District. Lois's many years as a cultural diversity teacher, her recent endorsement by the Illinois Teacher's Association, and her work that resulted in the preservation of 2200 acres of land in Will County, inspired an award for her past achievements. Joseph Standing Bear, President of Midwest SOARRING, presented Lois with a plaque at this event, which read: Midwest SOARRING honors Lois Mayer for her dedication to education, cultural diversity and environmental preservation. She, in turn, promised to continue working in these areas of concern upon her election.
Several additional displays rounded out the afternoon's enjoyment. Tables were spread with indigenous Illinois foods and artifacts from various sites, with a story and art table for the children, in order to convey to the local population that centuries of cultural development preceded today's occupation. When the current residents appreciate and support preservation efforts, they will vote for candidates such as Lois. Her good work will not only benefit her own district, but will affect all of Illinois as she works within the state legislature.
To Lois, we send thanks for the chance to elect an honest candidate who respects the diverse people in her area and in the state.
Cindy Bloom, Cherokee, is a member of the Midwest SOARRING Board of Directors. She begins a series of articles in her area of expertise--herbal medicine. An important part of both men and woman's work in the Cherokee way. Continuing to teach this tradition is another way we work to "Save Our Ancestor's Resources."
For thousands of years, Indigenous people have looked to herbal medicine as a source of healing. The animals instinctively find plant medicines when they are sick, and this serves as an example to the people.
Starting with Native people's herbal traditions through colonial times into the 1920's, American medicine was predominantly herbal in nature. Many plant medicines were ground, hence the mortar and pestle as the symbol of modern pharmacy. The use of herbal medicines was nearly lost during the time of the Great Depression through the 1960's, due to the success of antibiotics.
Physicians at the turn of the century still used many herbs. The 1st U.S. Pharmacopoeia in 1820 consisted of over 200 plant medicines. 67% of medicinal substances were made from plants. In 1880, it fell to 60%, by 1910, to 47%, and in 1992, it was at 2%.
For many years, ethnic arrogance denied that an uncivilized race could share knowledge of botanical medicine. Since Native healings are ceremonial in nature, the rituals seemed strange and meaningless outside their culture. Native healers were labeled by ethnocentric scientists as witch doctors and quacks. The holistic concept of curing the Spirit, mind and body in the way of Native medicine people, was looked upon as primitive. Today, alternative medicine is a multi-billion dollar a year industry that incorporates these concepts. To Native people, the Spirit, mind and body connection are only one part of the healing process. Knowing just these aspects in a person's life is good, but inadequate. Just as important is the relationship with one's family and community, and with the earth. These ceremonies are done on the earth, the source of the healing powers and energy.
To understand and respect these teachings, it is important to understand why and how these medicines came to us. I will tell you the ancient Cherokee story of how the plants got their medicine...
In ancient times, when all living things spoke the same language, they also respected, understood, and honored one another. They knew we could live in harmony together, as they took only what they needed to stay alive.
Gradually, things changed. Man forgot he was part of the Great Life or Great Mystery. He killed herds of deer, poisoned pools of fish, and trampled the insects and plants. As man, he became more separated from the Great Life, ignored the laws of nature, and eventually forget the original language.
Over many years, the animal clans met and tried to decide what they could do about this situation, since man wouldn't listen to their pleas. The insects finally said, "We should given them diseases that will eventually do away with them." It was agreed. The people became sick and were dying. The plant kingdom pleaded with the animals and insects to stop, since we're all a part of the Great Life. The animals and insects ignored the voice of the plants, and the people continued to die. The plants went to man and said, "If you realize that you are a part of the Great Life, and if you come to us in a sacred manner, we will provide the cures for all disease known to man. So tens of thousands of years ago, man made a contract to honor the plants by leaving tobacco when a plant is picked. One condition is that there must be more than seven plants of the same species in a given area. If there are not, the plant is not to be taken for seven more generations. This is how we honor and thank the spirit of the plants for their medicines.
Through these stories, we hear who we are. You might think you don't know the stories, but the stories know you. Through ancient blood they find they way into your heart and into your life. This ancient wisdom gives us the strength, balance and unity that we are proud to pass on to our children.
One day, the rains will come back, the animals and plants will thrive, and we will regain our ancestral land. We will again remember the ancient language that all living things spoke, and we will live in peace as part of the Great Life.
The word "squaw" is extremely offensive to Indian people. The term originates in the language of the Algonquian tribes. It was coined in the 1600-1700's, referring to female genitals, when the French traders wanted whores. "Squaw" has since been used to name sacred mountains, rivers and parks in the United States. The insulting and demeaning usage of this pejorative has caused much pain and humiliation for Native communities. Finally, in the state of Minnesota, a law was passed that makes it illegal to have any public area named "squaw" after July 31 of 1996, (see S. F. No. 574, following).
In my own community of Prairie Grove, Illinois, it took 12 months to change Squaw Creek Road to Half Mile Trail. After many threatening and racist telephone calls, ugly letters to the newspaper, and a prospective visit by the KKK, members of the Prairie Grove Board finally decided to change the name.
Prior to the decision, letters in support of the change came from the governor's office, state and local representatives, archeologists, battered women's shelters, other ethnic communities, and of course, Native people. We had possibly thirty scholarly definitions of the word from a variety of dictionaries, all saying the same thing: "squaw" means woman or wife, usually used disparagingly.
It was brought to my attention that at Mississippi Palisades State Park in northern Illinois, there was an area called Squaw Point. I contacted the director of the park, and mailed him all the information we had collected with a personal letter. A letter from Midwest SOARRING followed, supporting the name change. A month later, I got a call from the director saying the sign on the park property had been changed from Squaw point to Oak Point. We then wrote letters to park officials, sharing our heartfelt thanks in this common effort to bridge the gap of cultural differences and misunderstandings.
Curly Bear Wagner, advisor to Midwest SOARRING, has taken the packet of information on the word "squaw" to the National Park Service. He has gotten a positive response, indicating the willingness to change, although this is always a long, hard road.
It saddens my heart to think that for hundreds of years, our people's words have been twisted and perverted. We have been violated, not only spiritually and mentally, but physically, as well, by oppressive cultures. This has resulted in the destruction, even ritual destruction, of our creative and recreative powers.
Before the decision was made to change the name Squaw Creek, I found myself reading the testimony of 1st Lt. James D. Connor on November 29, 1864, from the Sand Creek Massacre. He described the battlefield with 500-600 souls of Indian people sprawled across the earth. He states, "I did not see a body of man, woman, child but was scalped , and in many instances their bodies were mutilated in the most horrible manner--men, women and children's privates cut out, etc. I heard one man say that he cut out a woman's private parts and had them for exhibition on a stick... I also heard numerous instances in which men cut out the private parts of females and stretched them over the saddlebows, and wore them over their hats while riding in the ranks." (From The Indian in America's Past, edited by Jack D. Forbes.)
The word "squaw" is an insult to our grandmothers, mothers, sisters and daughters. As a woman of Cherokee blood, I am grateful to all the people of all races who have helped make this change for Indigenous people. It may seem like a small change, but it is major when it comes to restoring dignity and respect to Native peoples.
AN ACT relating to Indians; requiring the commissioner of natural resources to change certain names of geographic features of the state.
BE IT ENACTED BY THE LEGISLATURE OF THE STATE OF MINNESOTA
On or before July 31, 1996, the commissioner of natural resources shall change each name of a geographic feature in the state that contains the word "squaw" to another name that does not contain this word. The commissioner shall select the new names in cooperation with the county boards of the counties in which the feature is located and with their approval.
Sec. 2. EFFECTIVE DATE.
Section 1 is effective the day following final enactment. Presented to the governor April 17, 1995.
Approved April 18, 1995.
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