Culture

The Importance of Speaking Our Language
By Bill LeBlanc

The soul of the tribe and the sovereignty of the Indian nation is in its adherence to culture and its language, while at the same time becoming attuned to the educational and economic values in the predominant social system. In the 1920s, Bay Mills Indian Community as it’s now knows, was subjected to a certain amount of isolation and segregation from communities as close as Brimley. Brimley was only occasionally visited to take advantage of slightly bigger markets available there. Many of the Bay Mills people walked to the store and carried their purchases home in a pack usually made out of a burlap bag.

Despite this isolation, it seemed to the people of that day that they must become adapted to the language of the broader community. The only nearby schools available were taught only in English. The Indian day and boarding schools minimized references to Native cultural values and language.

The elders of the late 1920s were the last tribal members who regularly spoke the Ojibwe language (Anishinaabemowin). Many of them lost their language when they were sent away to federally mandated boarding schools, such as the Mt. Pleasant Indian School my mother and her siblings attended in the early 1900s. Native languages were still banned when I went there and to Haskell a generation later from (DATES). My generation and those that came before me had to know English in order to succeed in the logging camps and mills, and to market their furs and other gathered forest foods. They needed it to read the local newspapers, legal documents, treaties, and many other important documents.

This is why I so value the Bay Mills Community College Anishinaabemowin program. I see these classes as a link to the past and the means by which a firm step may be made into the future.

The language studies are being conducted under a format called “immersion.” Generally, that means surrounding yourself with the sounds and meaning of a mode of communication. Immersion studies are based on a concept of hearing over and over again various subjects and stories with the premise that so many hours of familiarization will bring the student to the state of understanding. Ultimately, it enables the student to speak. Students are encouraged to read other materials and to become familiar with Indian words. Teachers utilize skits to give the student an opportunity to relate the words to actions and to learn the body language important to the communicative process. A general precept of the learning process is to make the study as near like that which a child would encounter in his or her home.

The child goes through several stages that include hearing, exploratory sounds, interaction with a family member, and eventually the use of simple words to initiate the actual communication. It is of course difficult to imitate the child’s learning methods in a classroom, but the fact that you can converse and even read this essay proves how successful it is.

To learn the language today, it is important to stay at it. Try to find someone who speaks and then practice some dialogue like what Kyle offers us here. Take a class, or start one. There are so many websites and books available with easy-to-learn lessons in them. Powwows are a great place to find them, or go online to anishinaabemowinpane.com. We have students who’ve been at it for a number of years who can carry on simple conversations. Some are actually teaching children how to speak.

It is the hope of the founders of the Bay Mills Community College Language Program that many of the students will eventually become teachers of the language. As the program says about its approach: “The teaching and learning process of these programs are developed in a manner that is unique and dynamic, Nishnaabe driven, and attempts to make a difference in the lives of the learners. In past history, the educational experiences of Nishnaabe people have not been pleasant and their rich culture largely unappreciated. This has changed dramatically in the past few years with the ever increasing awareness and enhancement of pride in this rich heritage. “

It should be noted that in addition to the importance of the Native language classes, they are really fun! DO YOU HAVE A STORY??

Each learning experience brings about a great deal of satisfaction. (Find out more at the program website: http://bmcc.edu/ProgramsFaculty/certificateprograms.html#nls)

Language studies have always been a part of the successful college program and the reinstitution of Ojibwe as our first language should give our young people the confidence and pride they need to handle the challenges of higher education. That is so necessary to succeed in the world we are a part of today.

Miigwetch miinwaa baamaapii!

(text goes here)

Julie—
Could you write an intro about what these teachings are; how these are the core values of our people? I don’t think it’s Kyle’s thing. If you can’t, let me know and I will next week (veronicatyhotmail.com).
Veronica

Introduction by Julie Timmer
Translations by Kyle Tadgerson

Nbwaakaawin
Wisdom

Zaagidwin
Love

Mnaadendimowin
Respect

Aakwade’ewin
Bravery

Gwekwaadiziwin
Honesty

Dbaadendiziwin
Humility

Debwewin
Truth

It is used to carry infants of one year. The Cradle board was used to keep the children from the cold. If you stop and want to put the child down you could hang it from a tree or you can lay it against a tree. It is also used for when the child is laid down to take a nap, so the mother can do what she is told to do around the house. It is also used to keep their baby protected.

This Cradle board was made by Hilda Lewis. In the picture is Chantell Tadgerson

by Kyle Tadgerson & Veronica Pasfield

“Aboriginal languages are sacred to Aboriginal people. They are a central source of survival for the people, as well as a critical link to knowledge given to us by our Creator who blessed us with our languages and in them gave instructions for our development and survival. Languages are the means of communication for the full range of human experiences and critical to the survival of the culture and political integrity of any people.”
--Dr. Marie Battiste, Mi’kmaq scholar, University of Saskatchewan

One way to learn about a cultural teaching in a word is to try to connect it with related words. One simple example of this is taking a look at words that contain the root word “de” –or, in English, “heart.” Think of the root word “de” as the starting point, one of the ideas embedded in the words. It’s easy to find examples.

DE = heart
DEwegan = drum
ogitchiDE = warrior
aakwaaDEwin = bravery
dooDEm = clan
oDEnaa = village

So what’s up with all this DE? If we take it one step further, we might infer some cultural teachings in each of these words. We can do that by looking at the other parts of the words, or just connecting the words with cultural ideas. We think it’s not coincidental that our ancestors embedded the idea of “heart” into these words.

DEwegan = drum
The drum is known as the heartbeat of the community. WHY? It can’t be a coincidence that the word for “drum” contains the word for “heart.”

OgitchiiDE = warrior
Ogitchii means “big,” as in “major.” So the word for warrior is literally translated as “major heart.” WHY?

aakwaaDEwin = bravery
Aakwaa means” fierce” or “intense.” Our ancestors give us a lot to think about when they connect the idea of bravery with having a fierce heart.

dooDEm = clan
Doo is a sacred word for the spirit inside of us. When we connect it with the idea of heart, what could we think about the teachings of the word for clan? That our clan, or extended family, are the people to whom we are connected spiritually and through love? WHAT?? That they are our love spirits?

oDEnaa = village
We wonder the same sort of thing about the word for village, where our doodem lives. When we are far away, does the language have us say we are returning to our “heart place” where our “spirit-heart” people live? Anishinaabemowin gives us a lot to think about.

Tradition: An Opportunity, Not a Time Machine

by Bill LeBlanc

The culture of a people is the story and record of its existence. It is an ongoing experience of a community’s or nation’s relationships with one another. Cultural values are those high points in the life of a people which define its character and are worthy of being passed onto future generations. A community, village or band is fortunate to have in its midst those who have taken an interest in the traditions of the tribe and are willing to pass on the wisdom of the ages to those who are willing to hear.

The bearers of the wisdom of the grandfathers have a responsibility to teach where it seems that errors are being made as we try to follow the ways of our ancestors. Scolding is not the best way to teach. When we are talking about adherence to the purity of tradition,we must remember that there are some changes that come about because of the convenience of new ways. For instance, flint was an important tool in the days of our fathers and it is still in use in lighters in this day. Does the lighter purify the fire or is the fire itself the purifier?

It is also important to remember that the culture of a people has a current state, but also reaches back only for that which would enhance the lives of those living in this time. Culture also has an important role in our future, as we are shaped and guided by our upbringing and our experiences.

The cultural and traditional values of a tribe are for the purpose of establishing a relationship with the Creator and the creatures of the Creator. They are not in and of themselves important except as we attempt to reach out in prayer and worship of Gichi-Manido. One example is powwow. The powwow may have changed over the centuries, but it serves its purpose if it provides an opportunity for participants to communicate with one another and share in the prayer or the benefit that the powwow becomes.

The tribes would not have remained unchanged in the world even if the white man had not come to this land. Years ago during the fishing battles, sports people often said that Indians who wanted to fish should use canoes and spears to do their fishing. Do they ever demand that their culture should turn back the clock to enjoy the enormous lands and resources the treaties opened up for them?

Like every other group of people in the world, Indians are entitled to the benefits of progress and have made contributions towards the advances in the world. No culture has ever stayed frozen in time. Flint became a lighter, the musket became a rifle, the fur trade became industry and gaming. Political leaders go from wearing powdered wigs or bandolier bags to suits and ties. Still, we Anishinaabeg remain citizens of our tribal communities. It is traditional to be progressive.

[Entire text below is authored and contributed by Bill LeBlanc]

The impact of modernism on federal recognition of tribes, economic development and the reinterpretation of history and historical rights.

As a member of the Bay Mills Indian Community and the St. Mary’s band of Chippewa Indians who comprise the membership of this historical tribal entity since my birth in 1922, I feel qualified and obligated to enter some commentary regarding conflicts over land and casino locations. I'd also like to try and correct some obvious errors in interpretation of historical facts.

From my earliest memories, this community and my family have been involved in the assertion of our rights to continued recognition and the development of a formal relationship with the federal government. I remember tribal members and elders of that day who traveled to Washington to advocate for our treaty-protected rights and compensation. It always resulted in a futile effort to collect the monies that we all knew was owed to us.

I attended the government school that served the community until 1935 when it closed along with the school at Baraga and the boarding school at Mt. Pleasant.

There was only one Chippewa (or Ojibwe) tribe and it extended from Canada through Michigan, Wisconsin, Minnesota and all the way out to Montana. There were four reservations in Michigan. Three of the reservations were Chippewa and one was Potawatomi. The federal government, in a bit leger demain or sleight of hand, created several tribes out of the state Indian bands or communities. Here in Chippewa County that resulted in two tribes having been created out of the St. Mary’s band. The three major tribes of Michigan are sometimes referred to as the "Three Fires," but with the proliferation of new tribes we are like California in the heat of summer. We have become like ‘wild fire’.

There has always been a relationship between this community and the people who lived in the Soo, Raco and other communities which are a part of the former St. Mary’s Band. Visitation from one community to another was once by canoe and was facilitated by camp meetings. With the advent of the automobile, friends and relatives traveled back and forth more frequently to visit. I was born on Maple Street in the Soo at the home of an aunt. I mention this to demonstrate that there was one band of Indians who occupied this area.

Most of this community is of the Crane clan with ties to Shingabawassin, a chief during the early 1800s. Shawano, a chief during the treaty era, is cited by both the designated tribes in Chippewa County as the leader of their tribe. This information was used to support the effort to be designated as a tribe, and both facts are right. Shawano was the chief over one group that existed in this area--Shingabawassin was the leader of another group. But they were actually one band. It is important to note that many of Shawano's descendants lived in Bay Mills. Mr. Shawano was very old when I knew him in the 1920s, but he was still viewed as a leader with tribal authority. People who lived in other areas and communities who were part of the band were eligible to live on the lands which made up the reservation both here and on Sugar Island, and many of them did.

Shortly after the enactment of the Indian Reorganization Act of 1934, the community began the slow progress of development allowed in the new law and the new relationship as a tribal entity. The first attempt at self sufficiency was the expansion of tribal lands and the effort to farm lands that had been farmed by others for generations. The experiment failed due to the low productivity of the soil. The new settlement, called "the farms" was gradually used for needed residences. The open farm lands reverted to forest lands. Fishing and berrying continued as a source of livelihood and some tribal members worked at a lumber mill in "the Soo." Others moved to the big cities in Michigan for employment.

Some members of the band who lived in the Soo formed an organization which they called The Original Band of Sault Ste. Marie Chippewas. Most of their goals were laudable and needed, but one expressed purpose of the new group was to infiltrate the Bay Mills Indian Community and take over. They wanted to utilize the resort-quality lands for development and Some in the organization actually did move to Bay Mills where they were given a land assignment and assistance in building a home. One, Roy, eventually became an active enrolled member of the community.

The Indian organization in the Soo began the process of seeking recognition as a tribe separate from Bay Mills. In 1973 it was recognized by the federal government and given tribal status.

With new tribal status, the Sault St. Marie Chippewas began a process of recruitment, which has been very successful. In some statements they claim a membership of 30,000. Most of their membership is from the Mackinac band and other bands west to the Chocolay River. It is probable that some of their membership may be from another treaty area. The number of St. Mary’s Band members who are enrolled with the Soo tribe are not much greater than the number enrolled at Bay Mills. It is believed by many that the rolls of the Soo tribe are swelled by non-Indians and as a result they have participated in benefits disproportionately.

One of those benefits was the treaty land claims award which was won in 1972. The claim was filed in 1948 by Bay Mills and the Northern Michigan Ottawa Association. There was no Sault Tribe nor Grand Traverse Tribe at the time of the award.

As the Sault tribe separated from Bay Mills as members of the St. Mary’s band, they did not get half the original members and they did not get any of the land base. They certainly weren’t entitled to any share of tribal history except as they could lay claim to membership in the band--and that was through Bay Mills, the only federal entity of that day.

The Sault tribe benefited from the Bay Mills fight for treaty rights to hunting and fishing and had minimal involvement in the effort, even though they had tribal status before this fight was won in court in 1985. Tribal sovereignty was confirmed by the court victory and again they, the Sault tribe benefited from Bay Mills historical dominance.

The Sault tribe as a corporate structure has done well in the accumulation of the wealth and we hope that extends to its members. But in my view, its history began in 1973.

I play for the Sault Girls team 18 and under team we have about 15 girls who play. I have been playing for about four years and we have four new coaches. In girls hockey we aren’t allowed to check but most girls do anyways. I play center or left wing. We play against people from Michigan only girls because girls can’t play guys.

This is one of funniest game of the four years I have been playing. It was when one of my hockey mates Jen Brown was getting on the ice for one of our games. Was when she stepped on the ice she slipped right on her back as soon as she gets out on the ice. Also another one was when some big girl landed on me and she wouldn’t get up so I flipped her over my back.

The best game we ever had was when we won Marquette for the first time. We wanted to beat them for so long and we did and right after that we tied them. Then another good game was when we beat Mackinaw city we also wanted to beat them for so long and we did.

The worst game we ever had was when we got beat nine to nothing against little kids. We played little kid for the first year because it was everyone first year at hockey are team was not that good, we have gotten so much better. Also another game that was bad was when this girl checked one of my team mates and almost broke her neck it was the scariest thing I have ever went through.

(text goes here)

The class, on August 8, 2008, went blueberry picking somewhere in Bay Mills. To see what happened view the video.

http://bmic.virtmuseum.org/node/630

What is the correct terminology: American Indian, Indian, Native American, or Native?

All of them are acceptable. Most Natives prefer to be called by the tribe they belong to--think Ojibwe, or Odawa, or Klamath.

Is it true that Indians do not like to have their photographs taken because they believe the camera might steal their spirit?

This is more an individual decision than a tribal one.

How many Indians lived in the Western Hemisphere when Columbus arrived?

The exact population is still unknown. It is estimated that over 90% of the Native population was lost in the first 130 years after contact with Europeans. This was caused by disease carried from the settlers that the Natives were never in contact with before, particularly smallpox.

What were some of the accomplishments of Native Americans at the time Europeans first arrived in the Western Hemisphere?

Native Americans established tradesmen, artists, hunters, populous cities, economic strategies, and agriculture. The Shoshone people sterilized their surgical places before Western doctors realized the spread of germs, and the Mayans performed brain surgery. More than 50% of prescription drugs today can be traced back to tradition Native American medicine. Extensive road networks can also be traced back to Natives. Extensive trade networks enabled high-value goods to move throughout the continent, and corn, the staple of many Native diets, began as a tropical grass in Mezoamerica and was bred to be the temperate-climate grain we know today.

What was the Iroquois Confederacy and how did it contribute to democracy?

The Iroquois Confederacy was a military and political alliance in the 1600s between the Haudenosaunee, Seneca, Mohawk, Coyuga, Onondaga, and Oneida. The Iroquois were historically rivals of the Ojibwe, expanding westward until they were defeated by the Ojibwe at what is today Iroquois Point in 1662. The Cherokee also had highly organized government structures. The more sparsely settled Anishinaabeg had a less formal structure of amicable relations under the banner of the "People of the Three Fires."

So what's this Anishinaabeg thing? Is it the same as Ojibwe?

No. Anishinaabeg refers to the "People of the Three Fires," the Ojibwe, Pottawatomie, and Odawa. What is more, the Ojibwe people are spread across such a large area that linguistically, at least, one distinguishes between eastern and western Ojibwe, the dividing line is roughly the Keewenaw Peninsula.

Is it true that Indians sold Manhattan for 24 bucks worth of bead and trinkets?

This is a misunderstanding. In 1626 a Dutch settler, Peter Minuit, "bought" Manhattan for sixty guilders worth of trade goods. (Remember: Native Americans didn't believe land could be bought and owned at this time. But they did give gifts for favors that were done for them.)

Did Europeans purposely use smallpox to kill Indians?

There isn't enough evidence to determine if it was on purpose. But some tribal histories have described how some Europeans waged war by accelerating the smallpox spread by giving blankets and food that was infected.

Why didn't Indian tribes band together to fight off Europeans?

The spread of disease made this impossible, with all of the death of Native Americans, to have enough warriors to fight. The differences between all of the tribes (governing, language, morals, etc.) would make working together difficult.

Did Native Americans own slaves?

The Five Civilized Tribes (Cherokee, Chickasaw, Choctaw, Creek, and Seminole) did have African American slaves until the American Civil War. The Seminole did help to harbor runaway slaves and accepted them into their community later.

Are Native Americans United States Citizens?

A Native is a U.S. Citizen if they are born within the U.S. border. But Indians aren't just a U.S. citizen they are also tribal members that can give them reserved rights that other U.S. citizens don't have.

Why do some people think Indians do not laugh or smile?

Native life has always involved humor between families and offers a break in a time of stress and work. The settlers didn't believe that the Indians would be capable of "complex thought and emotions." An example of Native American humor would be The Trickster who appears in Native tales and legends. The Trickster is used as a "lesson bearer." Hollywood and old photographs made the portrayal of Natives never smiling. Photographs that were taken could have captured the Indian going through a traumatic experience (think about it...you don't speak English...and this guy is trying to tell you to stand still....and then BAM! flash of light...and you are blinding for a moment....scary huh?) Don't believe everything Hollywood puts on a movie.

Did Indians really use smoke signals? Do they today?

Yes, the Great Plains Indians used smoke signals for communication. The Navajo and Apache used smoke signals as a warning to approaching enemies. Today, this mean of communication has died out, current day Native Americans use the telephone, mail, and e-mail.

What do Indians do for Thanksgiving?

The first Thanksgiving took place for 3 days sometime between September 20 and November 9, 1621 between Plymouth Colony and 90 Natives of the Wampanoag Nation. In reality, this event was used to save the Plymouth Colony from starvation. "It is both ironic and tragic that the Wampanoag Nation in the coming years would suffer an almost complete decimation of their once-enormous numbers, power, and influence - at the hands of the same people whose survival they had helped ensure."

Do all Indians live in Tipis?

Just like everyone else these days, Natives live in contemporary homes. Traditional home for Indians depend on the region they live in, they vary from tipis to adobe hogans, wigwams, and igloos. The home would be made to best suit the environment the tribe lived in.

What kinds of food do Indians eat?

More than 50% of the crops today were grown by Native Americans years ago. Corn, beans, squashes, pumpkins, peppers, potatoes, sweet potatoes, tomatoes, peanuts, wild rice, chocolate, pineapple, avocado, papaya, pecans, strawberries, blueberries, cranberries, and sunflowers to name a few. Tribal members would also gather wild rice, hunt, and fish.

Before contact with Europeans, did Indians make all their clothing from animal skins?

No, some clothing was produced from cotton, yucca, and wool. American Indians began growing cotton after 1500 BC, and in AD 700 textile was found in New Mexico. These plant fibers would be used to make sandals, blankets, leggings, socks, belts, and more.

Do Native American parents still put their babies in cradleboards? Are the cradleboards comfortable?

Very few cradleboards are still in use today, they aren't as current as they were in the past. The cradleboards protect the baby both emotionally and physically. The board would keep the baby's back aligned and the bindings strengthen the baby's muscles by the baby pushing against it. Some cradleboards even had cushions for comfort.

Are Indians more prone to certain diseases than the general population? Why?

Indians live on average 4.7 years less than the general population. Poverty, unhealthy eating habits, inadequate housing, poor sanitation, uneven quality of and access to medical care, and resistance to seeking treatment could all be contributing to this statistic. Native Americans are more prone to liver disease and cirrhosis 4.9 times more than average. Natives are more than 7 times higher for death due to alcoholism, 3 times higher for accidental deaths, and more than 6 times higher for tuberculosis. Tuberculosis is suspected to be a disease from the past. Diabetes throughout Indian Country has raised 93% since 1981. Genetics is a major factor in the diabetes risk.

What are the rates of alcoholism, drug addiction, and suicide among American Indians?

Alcohol abuse is a problem within the Native community. This problem also increases the rates of suicide, homicide, auto accidents, crime, family abuse, and fetal alcohol syndrome. Drug-related death rates are higher for Natives by 65%. Suicide rates for Indians are 72% higher than the general population.

Do Indian do rain dances?

Yes, some tribe maintain the traditional of rain dances today. Natives always understood the connection between rain and life. Ceremonies, prayers, ritual art, songs, and dances are some of the ways that Native Americans acknowledge and maintain the balance in nature.

Are dream catchers an authentic tradition?

Yes, dream catchers are a tradition for the Ojibwe people. A dream catchers were used to remove bad dreams and would be attached to a cradleboard to protect the baby.

Why are most Indian ceremonies and dances off-limits to Non-Native audiences?

Ceremonies are both personal and communal also private and public. Ceremonies are the deepest expressions of Native American religion and spiritual belief. They help heal the tribal community physically, spiritually, emotionally, and mentally. These events are held for a purpose but not always an audience, but many are open to the public.

What is the Native American religion?

There isn't one distinct religion for Natives. But the mix of tribes do hold some common spiritual principles. Religion was always deeply integrated into everyday life. When settlers moved into America they brought their religion and tried to force it upon the Indians. Today many Natives practice both Native traditional religion and Christianity.

Do Indians have funerals?

The funeral traditions vary from tribe to tribe, but yes, Native Americans do have funerals.

How many Indian tribes are officially recognized in the U.S. today?

In 2006 the count of recognized tribes was 561.

Can Indians leave the reservations? Why do reservations still exist?

As U.S. citizens, Natives can live anywhere they choose. A reservation is land set aside for tribes to inhabit. Today, Indians and Non-Indians can live either on reservations or off of them, it's a personal choice. Reservations still exist because of the treaties between the federal government and tribes.

Why do American Indians run casinos?

Casinos that are located on tribal land are owned by the tribe. In 1988 the Indian Gaming Regulatory Act was passed by Congress. This act guaranteed tribes the right to hold gaming on their land to stimulate an economy.

What happens to the revenue from Indian casinos?

In 2004, the National Indian Gaming Association said that the revenue of the casinos were split up by: 20% for education, child and elder care, and cultural preservation, 19% goes to economic development, 17% to health care, 17% to police and fire protection, 16% to infrastructure, and 11% to housing.

What benefits do Indians receive from the U.S. government?

In return for the land the settlers received from Native Americans were payments, reservations, and benefits. Some benefits include the Indian Health Service, education grants and programs, and housing assistance. Since the creation of more Native American government agencies, "Indian preference" would be considered during the employment process.

Do Natives have to pay taxes?

Yes, Natives have to pay federal income taxes. Indians who live on reservations don't have to pay state income taxes on the money they earn by working on the reservation.

Do Indians have to follow state hunting and fishing regulations?

In the United States, Indians have the right to hunt and fish their traditional land. Since tribes are sovereign they have the right to regulate the hunting and fishing activities of their members. And since the tribes are sovereign, state hunting and fishing laws don't apply to Native Americans who hunt and fish on the traditional lands.

How does someone become a tribal chief?

Tribes vary on the ways their leader is chosen. Birthright, community election, select members of the clans, a good deed or an act of bravery for the good of the whole tribe could all be used to determine who will become tribal chief. Spiritual insights and ability to guide people spiritually could also be used to determine who will lead. Today, it is common that the word chief is replaced with chairman.

When people are asked of their heritage, they respond with the places their ancestors originated from. Out of those people who can answer, how many have taken the time to learn more about their culture?

In today's society not many teens care about history and culture. They become too absorbed in the present and future to think about the past--indeed, standing on the cusp of adulthood, most teens are preoccupied with the own personal futures, not something as large and amorphous as their heritage. Nonetheless, understanding where you came from can help you get where you want to go.

Taking time to learn where your ancestors came from and the culture they created can help anyone more than you think. The balance of who you are today and the culture of your past can make you a well-rounded person and a better present for yourself. In short, one's future is best made by understanding one's past, as memory is a fundamental basis of personal identity.

Native American history can teach you to value all you have today. As a Native, specific rights are enjoyed beyond what an average United States citizen can have. This is because of sovereignty and tribal reserved rights, the legacy of having once been the masters of the entire landmass of the western hemisphere. Learning how our ancestors gained these rights--and lost so much else--can help us appreciate what we have that was not taken away from us.

For all that our ancestors been through, opportunities have been won by Native Americans to make up for the monumental wrongs visited upon us. One of the most important benefits we have attained is the tuition-waiver at any Michigan recognized college, a set of rights gained in return for Indian lands ceded to the State of Michigan. Thanks to the waiver, Native Americans have the chance to raise their population numbers in college. In addition, several Michigan tribes, Bay Mills in particular, also give stipends to tribal members who maintain a C or better grade average in college.

Why wouldn't you take advantage of this opportunity? With college tuition prices increasing, it is becoming more unavailable to people. A college education can make all the difference. An education can help correct what is still wrong with the tribes today. Or help you get where you are going with an advantage over others.

The larger challenge is, of course, what to do after college. Though Bay Mills and other tribal communities have vastly expanded employment opportunities (thanks in part to the gaming industry which remains steadfastly under tribal control and management), the challenge still remains to foster a model of economic development that can attract and retain the best trained tribal members in the community. Thanks to the Internet, it is now possible to locate high-value knowledge work on the reservation. High technology and Native culture are now eminently compatible.

Tradition is never fixed or frozen, so as the next generation of leaders, it falls to our generation to evolve and reinvent our heritage in ways that provide both economic prosperity and a maintenance of our proud traditions.

Bay Mills Indian Community became a recognized tribe by the Indian Reorganization Act of 1934. Bay Mills is one of the four original reservations in Michigan. Bay Mills gained their name from the mill that was in production here. Over the years Bay Mills Indian Community has progressed and become a tribe that has set standards for other tribes across the country. We are truly a part of a Nation of Firsts.

An elder of Bay Mills told this story to me.

His name is John.

When he was young his family lived in Bay Mills.

(translation)

Maanda dbaajmowin gaa-wiindmawid gete-Anishnaabe wa Gnoozhekanning njibaad.

Zhaabadiis izhinikaazo.

Pii gaa-shkiniigid Gnoozhekanning doodeman gii-daawan.

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It was winter.

His father said, "We are going fishing at Round Island."

They made spears and hooks to use.

(translation)

Gii-bboon.

"Gawaading nwiii-zhaami Waawye-Minising," oosan gii-ikidoon.

Nitan miinwaa mgiskanan gii-zhitoonaawaan wii-nokaazwaad.

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That day they got up early in the morning.

They put on warm clothes.

They put everything onto the sleigh.

(translation)

Gii-nikaawag gchi-gizheb wi pii.

Giizho-gwiwnan gii-biiskaanaawaan.

Kino gegoo gii-toonaawaa zhooshksensing.

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They walked across the ice.

They walked for many hours.

They arrived there where they would be fishing.

They worked very hard and chopped a hole in the ice.

(translation)

Gii-tkamiiwag mkomiing.

Gii-bbimsewag niibna nso-dbaabaan.

Gii-ni-dgoshiniwag zhiwe waa-nji-giigoonykewaad.

Gii-gchi-nokiiwag mii dash gaa-bgowaawaad niwi mkomiin.

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They looked into the hole.
They put the bait into the water.
They waited.
Soon they saw a whitefish.
Father was ready.

He thrust the spear at the fish.
He got it!
Oh no! No rope!
He didn't tie the rope to the spear
They were very quiet for a while.

(translation)

Gii-dbaapiwag mkomiing.

Gii-toonaawaan shamoojgan nibiing.

Gii-baabiinhaawag.

Wiiba gii-waabimaawaan dikamegwan.

Oos gii-giizhiitaa.

Gii-gdawaakwaanaa giigoonhiin.

Gii-biindohnaan dikamegwan.

Sshtaa taa haa! Gaawii gegoo sabaap!

Gaawiin gii-tkobdoosiin.

Aapji gii-bizaanyaawag jina.

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Then they laughed and laughed

"Don't tell anyone, OK?" their father said.

"OK," they said.

(translation)

Mii dash gii-gchi-baa-baapiwag.

"Gegwa awayaa wiindmowaa kegwa, ahaaw?" ooswaan gii-ikidoon.

"Nahaaw," gii-kidowag.

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They walked back home.

I asked him if he ever told anyone what happened that day.

"Everyone that I saw," he said laughing.

(translation)

Gii-ni-giiwe gaadesewag.

Ngii-gkwejimaa giishpin awaya gii-wiindimowaad gaa-zhiwebag wi pii.

"Kina awaya gaa-waabmangid," gii-kid baapid.

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The end.

(translation)

Mii wi.

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Republished with permission from "Sshtaa taa haa!" by Wanda Perron, illustrated by Casey Munz (Bay Mills Indian Community, Bay Mills, MI: 2004).

In the late 19th century, the Bay Mills Indian Community was split into two different areas. One, located to the north and west of the current Bay Mills Casino site (see map) was called Mission while the other, located closer to Brimley, was called Farms. This was a consequence of the sharp erosion of the land base following the Dawes Act, which allocated land to individual tribal members (and often sold off soon after to non-tribal members due to a desperate need for income). Locally, the consequence of the "assimilation" policy implicit in the Dawes Act was simply a massive erosion of the tribal land base, so that by 1900, the small parcels of tribally-identified land remaining were the small Mission and Farms holdings.

The Mission land was named after a group from the Methodist Church who purchased the land as part of its missionary efforts (which largely failed--the Methodist church building later became Catholic). The tribe later reacquired the Methodist land and it became the core of the Bay Mills community in the twentieth century. The Farms land was for a time turned into a farming area where the Natives were supposed to take up the plow and hoe--on land that was obviously unsuited to farming. As the community prospered in the later twentieth century, the site of the failed farming effort became prized lakeshore residential and resort property.

The name has stayed with the community. People who are aware of this history still call this area mission and Iroquois Hill is still nicknamed Mission Hill. Aside from small backyard garden plots and hayfields, it's safe to say that Bay Mills is not a farming community, so "Farms" as a site is largely forgotten.

(Story told to Rikki Timmer by Wanda Perron).

Iroquois Hill is a name some Bay Mills Tribal Members do not recognize. When the nickname of this landmark is said everyone understands. Mission Hill.

This place is the location of the Battle of Iroquois.

Our ancestors used Mission Hill for community gardens, fasting, camping, gathering, and sugar bushing.

Today Mission Hill is still an important part of our community in many ways.