Ojibway

Mound Builders

Bottle Creek Mounds

The post discusses the connection between ancient mounds in North America and the indigenous tribes, refuting the notion that these structures were built by a distinct race known as the Mound Builders. Evidence presented includes similarities in skull structure among various tribes and the fortified nature of their towns. Early European explorers observed these communities engaged in agriculture and crafting, challenging the idea of indigenous nomadism. The author argues that the mounds are the work of Native Americans, the true ancestors of today’s tribes, and emphasizes the importance of understanding their legacy.

Treaty of 3 October 1873

On October 3, 1873, a treaty was signed between representatives of the Canadian government and the Saulteaux tribe of Ojibway Indians at the North-West Angle of the Lake of the Woods, extinguishing Indian title to approximately 55,000 square miles of land. Negotiations were fraught with delays, largely due to internal divisions among the Saulteaux. After protracted discussions and a firm stance from the Commissioners, an agreement was ultimately reached, demonstrating both the complexities of treaty-making and the importance of agricultural support for the tribes.

West of the Alleghenies Burial Customs

The burial customs of various western Algonquian tribes share similarities with those of New England Indians. Ojibway graves often include a structure resembling a lodge, with burials typically positioned in a sitting posture facing west, accompanied by personal items for the afterlife journey. Notably, a scaffold burial method was used, allowing the deceased to remain visible to the living. Beliefs about the afterlife varied, with the idea that souls journey to a paradise or face retribution based on their earthly conduct.

The Wawanosh Home.

The Wawanosh Home was established on five acres near Saulght, with a stone building designed for girls’ education and care. Initial efforts involved clearing land and gathering materials, primarily achieved by the boys from the Shingwauk. Despite financial difficulties that led to a temporary closure, assistance from local Indigenous communities and support from England allowed the institution to reopen in August 1879. The Home featured well-equipped facilities, a garden, and planned additions, showcasing a commitment to nurturing and educating the girls within the community.

The Red River Expedition.

In 1870, amidst significant events in Europe, Canada experienced the Red River Rebellion, prompting General Wolseley to lead a military expedition. The author, accompanying the troops as a chaplain, documented logistical challenges, including a failed attempt to navigate the Sault Ste. Marie with military supplies via the steamship _Chicora_. After reaching Thunder Bay, the troops prepared for a long journey to Winnipeg. The author also sought to engage with local Indigenous communities, experiencing a mix of resistance and interest in Christianity, especially among different tribes.

Thirty Years Waiting For A Missionary.

Chief Winchaub conveyed the Indians’ interest in education during a visit, noting they were keen but hesitant due to distance. He revealed a nearby band, awaiting a missionary for thirty years following a promise from a former leader. Later, Mesten, representing this group, arrived seeking English teachings, sharing their commitment to Christianity and land preservation. The Bishop acknowledged their long wait and discussed potential education for their children, garnering interest and support from the community. One father expressed a desire for his son to be taught and raised as a Christian.

The Winter Of 1874-5.

As winter began in 1874, Shingwauk Home was partially constructed, prompting the use of two finished cottages to house eighteen pupils. They engaged in lessons and communal activities under the guidance of a matron. A festive Christmas brought joy despite a harsh winter, with celebrations that included a Christmas tree and prize-giving for various skills. The children undertook work duties, fostering independence. By spring, they had settled into a routine, showcasing a blend of education and self-sufficiency during their time together.

Up The Neepigon River.

The journey on the Neepigon River involved challenging paddling conditions and multiple portages. The group managed a swift pace despite the rain and rugged terrain, relying on teamwork to transport their canoe and supplies. After settling at Lake Jessie, they faced adverse weather and navigated through rough waters. Encounters with local Indigenous people, particularly Chief David Winchaub, provided opportunities for meaningful dialogue about faith and community improvement. Their experiences culminated in a Sunday service where the Bishop shared impactful messages with local residents.

William Sahgucheway.

William Sahgucheway, born circa 1862 on Walpole Island, lived a life marked by compassion and faith. After losing his parents, he thrived at the Shingwauk Home, where he became a beloved figure, deeply impacting peers through his dedication to Christ. Notably, he initiated prayer meetings and mentored fellow students in their spiritual journeys. His health declined rapidly following a chill from hard labor, leading to his untimely death in 1880. His legacy endures, reflected in the many lives he influenced during his short time on Earth.

The Opening Of The First Shingwauk Home.

On June 3, 1873, the contract for the Shingwauk Industrial Home was signed, marking the beginning of its construction. The building was completed in time for the first group of children, who arrived amidst ongoing work. The opening ceremony on September 22, 1873, featured community celebrations, prayer, and addresses by local chiefs, commemorating the establishment of the home. The hall was adorned, and the children settled into their new environment. Support from various sources aided the institution’s mission to educate and care for Indigenous children.

The Bishop’s Visit.

Settled in Sarnia, the missionary focused on educating catechists for nearby Indian communities. A significant visit from the Bishop of Huron saw 25 individuals confirmed and a joyous gathering of 60 Indians, filled with songs and traditional activities. The Bishop expressed his support and connection to the Indigenous community, culminating in the naming of the missionary’s son, Tecumseh. Following a bout of fever, the missionary arranged for John Jacobs to assist while he recuperated, eventually leading to aspirations of establishing a training institution for young Indians.

Runaway Boys.

Three boys went missing, prompting extensive searches and inquiries. They were later found to have run away with stolen provisions, likely aiming to return home. After ten days, they were discovered on an island, having lost their initial escape boat. A rescue crew, led by a schoolmaster, navigated treacherous waters to locate them. Successfully retrieving the boys from a local shanty, they returned home, where their friends welcomed them joyfully.

Our Arrival At Sarnia.

In Sarnia, Mrs. Walker’s boarding-house served as the base for mission work among the nearby Indian Reserve. The narrator, accompanied by interpreter Wagimah, initiated church services in a log hut, baptizing two children on the first Sunday. Despite facing opposition from the Methodist community, support from local Indigenous people led to the construction of a church. A successful raising event ensued, marking progress in their mission, while contributions from England provided financial assistance. Regular services and community visits helped strengthen ties with the Indian community.

Our First Winter In Algoma.

In late September, the missionary family relocated from Sarnia to the Indian Mission at Garden River, supported by the Church Missionary Society for a year. They faced challenges in finding help for their move and had to rely on American transport. Upon arrival, they dealt with difficulties, including a severe winter with harsh conditions and minimal clergy support in the region. Despite hardships, they maintained church services and community interactions, while struggling to encourage regular school attendance among local children.

Our Indian Homes.

This summer of 1884 marks a transformation for our Indian Homes, which have evolved from wilderness to cultivated land with new buildings and facilities. Visitors can explore the Shingwauk Home, complete with classrooms, dormitories, and a chapel. Activities include education in trades, indicating a promising future for the Ojebway Indians in adopting a more settled life. The initiative aims to blend traditional identity with practical skills for livelihood, reflecting a vision of prosperity and cultural integrity for the community.

The Pagan Boy–Ningwinnena.

The journey back to camp was marked by reflections on the importance of faith and guidance, likening the encounter with local people to biblical figures. The young boy, Nin-gwin-ne-na, was welcomed and soon demonstrated both intelligence and willingness to learn. Amidst rain and difficult navigation, the group persevered, setting up camps and sharing meals with the local indigenous community, who faced hardships. Interactions with a baptized elder provided a glimpse into the spiritual ties within these communities as they navigated their subsistence.

The New Shingwauk Home.

The Shingwauk Home, an Industrial Home for Indian children, was officially opened on August 2, 1875, by the Bishops of Huron and Algoma. The event included a special service highlighting the institution’s objective of educating young Indigenous people toward Christian and civilized living. Following its destruction by fire shortly after completion, this new building aimed to provide training and care for children. The home would foster both educational and spiritual growth, with various trades being taught, and it quickly became a center of hope and learning for its pupils.

Learning To Know My People.

The post recounts the author’s experiences working with Indigenous communities during the winter of 1872-73. It describes the charm and patience required in engaging with the Indians, highlighting their simplicity and receptiveness to Gospel teachings despite certain challenges in their character. The author details community activities, such as a church council and land-clearing efforts, and emphasizes the importance of education and spiritual growth. He also reflects on his role as a friend and counselor, navigating cultural and religious complexities in his service.

Mission Work At Sarnia.

After settling in at the Sarnia Reserve, the author engaged in exploring the local community. They encountered a gravely ill woman and her children, providing assistance and comfort through visits, medicine, and prayers. The author initiated a Mothers Meeting for local women to engage in sewing and fellowship. However, issues like alcoholism posed challenges, leading to the formation of a Temperance Society. The chapter concludes with a poignant account of an Indian funeral, illustrating community solidarity and mourning rituals amidst hardship.

Roughing It.

Upon arriving at Garden River, the writer anticipated a solitary stay but was warmly welcomed by a group of Indians, led by Chief Buhkwujjenene. They settled in a modest mission house where they enjoyed a simple, vibrant life alongside the local community, participating in church services and learning to live off the land. They faced challenges, such as a lack of fresh meat and mosquito invasions, but also relished camping trips and cultural exchanges. As their departure approached, they shared a feast with their Indian neighbors before leaving.