Vacation to Ashland 2012

We decided to travel back up to Ashland WI this summer for our vacation.  We love the view of the Chequamegon Bay from the hotel we stay at (River Rock Inn) and of course we visit Odanah (Bad River Rez) and the town of Barnes.

We started out on Sunday morining.  It is always a challenge to pack the van and fit the girls comfortably in, but thanks to our 9 yr old Anna's packing skills we were able to work it out.  The trip to Ashland WI takes abour 4.5 hours from Oshkosh.

We had a few goals for this trip:
1.  Visit the Bad River rez, see the cemetary there, drop off some books for the head start program and of course spend time with Paul's cousin Stephanie.

Of this...we did all but see the cemetary.

Beautiful Chequamegon Bay

Margaret, Stephanie and Anna

2. Visit the Ashland County Land office

Paul and I wanted to find out how Martha Woods land allottment that she applied for actually changed hands in ownership.  We found out that the land was actually allotted to another person after the BIA stated there was no land left to allot.  Very interesting....

This very nice man helped us research the very old land records.

3.  Visit Madeline Island

We did do this.  We took the ferry over to the island and viewed the museum, the beaches and also an Indian burial ground where Chief Buffalo is burried.

Beautiful scenery driving to Bayfield to take the ferry.

Madeline Island Ferry

At the Madeline Island Museum - wigwam

4. Drive to Baraga MI to visit the Keweenaw Bay Indian Community...

We didn't quite make it there...but our detour turned out to be quite special.  We ended up visiting Stephanie at the Bad River tribal offices and had the opportunity to meet an elder of the tribe.  We offered him tobacco and asked if he could give Paul, Margaret and Anna Ojibwa names.  The elder kindly named all of us (even me!) and told us the importance of the names and how the Ojibwa culture takes a naming ceremony very serioiusly and with the name comes great responsibility to live up to that name.

Paul was named Wabijiishey (White Fisher and also after his ancestor Chief Waubojeeg)

Margaret was named Mijawkweniigiijigokwe (medicine, sky woman)

Anna was named Miskwaniigiijigokwe (red sky or clear sky woman)

I was named Jingkwak (spruce tree - sturdy, strength)

Tradition says that we choose 4 Weh'ays (sponsors) and have a feast for the naming.  We plan to do this the weekend of the Bad River Manomin Powwow.

Paul at the Bad River Historical Preservation Office

5.  Spend the 4th of July at the town of Barnes

We drove to Barnes early that morning to meet Paul's cousins Fred (Fritz) and Jeanne Barnes.  We started the morning out with a delicius pancake breakfast.  Then we headed to the Barnes cemetary to see some of the Barnes family plots.  The town threw a great parade with candy and water fights (which was great with temps almost at 100 degrees).  We then went back to Fred and Jeanne's home to swim in the lake and have a very enjoyable visit talking about family history.

It was very foggy the morning we drove to Barnes, but very beautiful.

Barnes Parade

6.  Ashland Fireworks

This is always cool to see over the Chequamegon Bay.  They start out with the town fire trucks blaring sirens (known as the "Fire Run")

Look at that one!

Heading home the next morning was bitter-sweet.  It is always nice to come home but always hard to leave the beautiful Northwoods and Chequamegon Bay.  We will be back in August!

Our Daughters Dancing at School

The following is a newspaper article from the Oshkosh Northwestern...

Sounds of a drum reverberated Tuesday afternoon at St. John Neumann Middle School in Oshkosh. There was an educational theme for the noise during a one-hour drum circle and Jingle Dress Dance demonstration in the school gym as part of Native American Heritage Month.

Margaret Berger, a sixth grader at Neumann and her sister, Anna, a third grader at St. Elizabeth Ann Seton Elementary School, were among the star attractions. The two wore American Indian regalia as they performed the Jingle Dress Dance, which is a ceremonial healing dance where participants focus on a family member or friend who is ailing. "It's fun because I put on an outfit and dance," Margaret Berger said.

Their regalia included 80 to 90 small tobacco can lids curled up in the shape of cones and attached to their dress. The jingle creates noise for healing and prayer. "The sound of the jingle is good medicine," said Margaret and Anna's mother, Dana Berger, who helped arrange the demonstration at St. John Neumann.

The demonstration was presented through the Fox Valley Men's Circle in partnership with American Indian Services of the Fox Valley. Berger said her daughters have been practicing the Jingle Dress Dance since this summer after the family found out they have American Indian relatives. She said the great-grandmother of her husband, Paul, spent part of her life in the Bad River Lake Superior Band of Chippewa Reservation in northern Wisconsin.

Berger said the demonstration, where her daughters did the Jingle Dress Dance around the drum circle, was a good cultural experience for St. John Neumann students. "They learn about Native Americans in their history books, but don't get to experience it first hand, so this is a good way to introduce them to it," she said.

The demonstration included the opportunity for St. John Neumann students to join in on the fun with a two-step to end the gathering. Students formed pairs for the dance. Sixth grader Riley Edwards said he enjoyed the experience. "I think it was pretty fun to dance with all of my friends," he said.

Dana Berger said the drum circle was presented free of charge at St. John Neumann. She said The Oneida Nation has provided a grant for presentations this month at Seton, including lessons last week in how to play lacrosse and an upcoming session on drumming, singing and dancing on November 28. "Any school can apply for a grant to have performers come through the Oneida tribe," Dana Berger said.

Our daughters are learning the dance...

This summer Margaret and Anna decided they would like to learn more about Jingle Dress dancing. A friend of the family (through Paul's aunt) was nice enough to meet with our girls and teach them about the history of the dance and also the basic dance steps.

A few weeks later, they practiced their dance at the Bad River Powwow. (see photo) It has been a wonderful experience for them, to learn more about the Ojibwa traditions of dancing, ceremonies and celebrations.

Sault Ste Marie Vacation

We had a pleasant vacation at Sault Ste Marie. We really enjoyed visiting the Johnston home. it doesn't look like much in the pictures but it was really neat to look at all the family artifacts. Above, is a picture of Ozhaguscodaywayquay's maple sugar mold. After her husband died, she made her living by making thousands of pounds of maple sugar each year from the maple trees on Sugar Island.

John Johnston's trading room - or at least the information about his booming trade business.

Obviously - the bedroom. There is a stairwaay that leads to the upstairs but currently not open (safe) to go up. I believe the Chippewa Historical Society is talking about making repairs to be able to view the upstairs next year.

Kitchen area - notice the crumbling fireplace / stove pipe hole in the wall. Interestingly, Ozhaguscodaywayquay refused to use the stove her husband bought for her. She said in the warm weather she cooks outside and when it's cold - over an open fire. So the new stove sat outside and rusted. She was considered to be a gracious and charming host. She never spoke English - only Ojibwe - but she understood English and French as well.

Some of the Johnston's dishes and such. John brought home his mother's china from Ireland for his wife to use. When people traveled to the Sault many years ago it was almost a "must" to visit the Johnston home. They were gracious hosts. In the day...John was making the equivalent of $650K per year (in today's dollars) with his lucrative trade business.

Staue of Ozhaguscodaywayquay in her garden. The garden looks a little rough but I guess plans are being made to beautify it a little. She encouraged visitors and travelers to bring her plants and seeds from all over so she had a great variety in her garden. We may need to send a WI native plant for her garden project. The owl on her shoulder represents her father Chief Waubojeeg (he always put a wooden owl outside his wigwam when he was home) and the fisher by her feet represents her father as well. Waubojeeg means white fisher in Ojibwa.

More From Martha's 1912 Northland College Yearbook...

Any information that we find about Martha's life or personality is fascinating to me. Here is another excerpt taken from her yearbook at Northland College:

MARTHA WOOD. "Her voice was ever soft and low, an excellent thing in woman." - "Martie" left her Odanah wigwam in 1907 and has been with us ever since. Her victories are numerous, being found especially in dramatics, debating, and English work. Her literary activities have made an enviable position for her, as testified by the number of her stories which find their way into "Student Life" and Annual. Her stumbling block is to be found in Mathematics. Martha, as president of the Senior Class, has succeeded in safely piloting that body past the dangers which so plentifully beset them.

The photo on this page is taken from a group shot of fellow editors of "Northland Student Life."

A Mohave Legend In The Ojibwa Tongue (Retold and Written by: Great Grandma Martha H. Wood - Barnes

Last year I wrote Northland College and asked if they had any old yearbooks from 1912 when G Grandma Martha graduated (pictured -I am amazed at how much she looks like our daughter Margaret). Surprisingly they did and in it was a Native American Legend written by her. Whether this story is truly a legend or was created by Martha, I do not know:

A MOHAVE LEGEND IN THE OJIBWA TONGUE

(As was told to me by the half-breed Indian trader who hath visited many encampments, who knoweth many tribes of men and who can speak in many tongues).

And now in the moon of the strawberries was there great feasting and rejoicing in the lodge of Chief Soan-ga-te-ha, for Gitchee Manitou, the mighty, had sent him a son from the clouds of white hazy mists and shadowy shapes and naked souls.

And there was great cause for this dancing and feasting for Ge-bod-is, the other only son of Soan-ga-te-ha, had died in infancy, and Ahnnung, the starry eyed daughter had left home, to dwell in the far city with her paleface husband. Soan-ga-te-ha mourned that his line should die; for he had no son to succeed him as chief. His father and his father's fathers had been chiefs ever since the world was young and green and the Great Father of all had planted the red man upon it to hunt and fish. Now was all the earth changed, he had a son. His eyes were filled with the lustre of his dreams he had of the future glory of his papoose. The face of his wife Gesa was illuminated again as in those old days when he first brought her to his lodge from the wigwam of her father.
Wa-wa-te-se they called the boy. He grew up tall and straight and of all the young men of the tribe he was the most proficient in all the feats and games. But in his heart there was a spark of cruelty which smouldered, fiercely against the palefaces. The people in the neighboring settlements suffered at his hands and the whole tribe was censured and persecuted by the whites. The tribal council assembled and it was agreed that Wa-wa-te-se should forfeit his life for the many he had taken. Heart-broken though he was, Soan-ge-te-ha gave the word that meant death to his son, his own flesh, his own blood, his own beloved, wild Wa-wa te-se.

In the dark funeral days which followed Gesa mourned and would not be comforted.

"You let paleface have Ahnnung; you let medicine man kill Gesa's son; you make Gesa's heart to bleed. She hate you, she no live with you no more. She go back to her father's wigwam."
Soan-ga-te-ha would not let her go. He clung to old Gesa wanting comfort, but her heart was hurt and sore. One night, she sought to kill Soan-ga-te-ha and another night the medicine man. Then Soan-ga-te-ha sat by the fire and pondered long. If Gesa did not love him, what use was it to keep her? Love was the law of life and Gesa did not love him anymore. When she arose, sullen, heavy-eyed the next morning, he told her she could go. His heart was heavy as a mountain when he saw her walk down the path that led from him.

From this time on, did Soan-ga-te-ha sit before the fire and dream and think. Then one day a trader came to the door of his lodge. He brought with him a little boy, a boy with great black eyes and yellow hair. The chief gazed at him long and then said, "Soan-ga-te-ha knows him; yet he knows him not. Ah he has it! The boy is flesh of his flesh, blood of his blood, bone of his bone. The heart of Soan-ga-te-ha mourns for his own and already it loves the boy who's eyes sparkle like Ahnnung's."

"You are right" explained the trader "the boy is Ahnnung's own. She and her husband were killed in a railroad wreck and the boy has been sent to you."

"I take him? - I keep him?"

"Yes, he is yours. No one else can claim him."

The days that followed were very happy ones for Soan-ga-te-he. Gesa, hearing of the coming of the boy returned home and they called the child Opechee, which means "robin" in the Ojibwa tongue. he truly was a little wild woodland bird. The forest awoke that Indian love of the wild in him which would have been dormant all his days had he dwelt in the city.

Gesa fashioned for Opechee moccassins, leggings and pouches wondrously wrought with beads of cream color, and bright colored porcupine quills and downy furs. Soan ga-ta-ha defty made a bow and many arrows for him. he taught him, even as a child, to fish and hunt and swim and run and dance and fight. He also told him may strange and beautiful tales of the Great Master of life. So Opechee, little wild bird, grew to love the old Grandmother and Grandfather and grew to love all his people and woods wherein they dwelt.

One day the sheriff from the neighboring village appeared with an unknown paleface. The sheriff was blunt, "Chief, we have come seeking the boy. We want to take him with us."

"Soan-ga-te-ha not let him go. Opechee stay here always. By and by, him be chief."

"The law won't let you, Chief. This man here, is the boy's uncle, understand Chief?"

Almost fiercly Soan-ga-te-ha turned to the stranger, "You love him, you?"

"As much as it will be possible to love an Indian brat. I have plenty of money to support him, if that is your idea of love. It's one that works well with most of us."

Paying no heed to this insolent talk, the old Indian addressed the boy. "What you say Opechee? You want to stay here with your chief or go away with big paleface?"

"Me stay here, here always!" and the little fellow clung almost crying to his grandfather.

"What? Opechee cry! Opechee is no papoose, no paleface baby, he Indian brave. Indian brave no cry," admonished Soan-ga-te-he.

"Me cry no more. Me no good brave if I cry."

"Does Opechee love his chief and is willing to obey him?"

The square little shoulders grew squarer. "Yes."

"Your chief commands you to go away from him with the paleface man."
The sheriff and the uncle looked on wonderingly as the little fellow quietly walked over and put his hand in that of his uncle.

Many, many moons waned. Soan-ga te-ha dragged out his long, strong life. The old fire was gone from his bosom. Gesa was dead and he was alone. The bitter thought that always was with him was that his line was dead, that he has no one to succeed him. Then came upon the feebleness of years. The medicine man said that soon his spirit would hear the call of the Great Spirit and would be still. Already the young tribesmen strove in feats and contests hoping to be chief.
One afternoon Soan-ga-te-ha's life was wavering and his soul longed to be free, yet hardly dared to go and face his ancestors without leaving behind him one of his own blood for chief. He lay on his couch quiet and tense; but his spirit was writhing. The curtain in the doorway was lifted and a great, tall, bronzed man with black eyes and gold-glinted hair entered and fell on his knees before the bed of Soan-ga-te-ha.

"Oh chief, my chief, now am I come to do that which you dreamed of, to lead my people and your line will not be extinguished, my chief.

And with great joy on his seamed, leathery face, the pinnioned soul of Soan-ga-te-ha broke away from the holdings of the flesh and passed into the spirit land, the happy hunting ground, here to dwell with his fathers and his father's fathers until the day when the Son of Man, would descend from the clouds and call the tribes of men together.

M.H.W.

The Man of the House is Home!

In the book Harps Upon the Willows there mentions the story of how Chief Waubojeeg's wigwam had a post outside the entrance in which the family would place a carved owl on top of whenever Waubojeeg was home. My husband liked that part of the story, so today when I was at Goodwill, I found a smaller-sized wooden owl and purchased it for him.

Now Paul puts the owl in the window sill when he is home....quite humorous. (see picture)