The Original People - Maamawi-Ozhigi - Together We Grow

Around 700 years ago, a new group of people came to the Upper Great Lakes region. These people were the Anishinaabe (also known as the Council of the Three Fires). The three fires represented the Ojibwa, Odawa and the Potawatomi tribes, who came together as one group about 700 years earlier when they resided in what we now call the Maritime Provinces of Canada. In about 900 ce, the Anishinaabe began migrating west across the continent, spurred on by prophets who told them they would be embarking on a great journey to a new home. They were told they would arrive when they found the food that grows on the water. It was in the Upper Midwest (some 500 years later), that they came across Manoomin (wild rice) and made the region their new home.

This region is now the ancestral land of the Anishinaabe (the original people), who over the centuries have found a way to not only survive but thrive in its extreme climate, even after Europeans came to this land and systematically stole it from them. Their knowledge of its resources, geography and spiritual resonance is unparalleled. Though many Anishinaabe were consigned to small reservations, separated from their traditional way of life, they found a way to continue to exist. Though their children were taken away to be Americanized and Christianized, they have somehow kept many of their traditions and language. Today, the five main tribal bands of the region are centers for a rebirth in not only indigenous ways but of a self-sustaining economy.  

Edward Benton-Batai, in his book, “Mishomis,” explains the nature of the Council of the Three Fires, “The three groups that began to emerge from the Anishinaabe during the Great Migration each took on necessary tasks for the survival of the people. The Ishkodaywatomi, today known as the Potawatomi, were in charge of safekeeping the sacred fire. In the council they are the youngest of the three brothers and are known as the keepers of the fire. The Odawwahg, or Odawa, were responsible for providing food and supplies. They are the middle brother and known as the keepers of the trade. The Ojibwe are the eldest brother and are known as the keepers of faith. During the migration they were entrusted with keeping safe the sacred scrolls and the Water drum.”1

Just as important as the individual tribes, however, were the clans which were actually created by the great spirit, “Gitchie Manito.” Benton-Banai explains, “Gitchie Manito, remembering how Earth’s people had suffered in the past, decided that the Earth’s second people needed a system to give them strength and order. This is the Odoidaymiwan or Clan System. Today there are many clans, but traditionally there were seven original clans. They were Ahjijawk or Crane, Mahng or Loon, Gigoon or Fish, Mukwa or Bear, Wawasheshshe or Deer, Benays or Bird, and (unknown Anishinaabe word) or Martin. There was no intermarriage within each clan so that the second people would be kept pure and strong.”2

As with the tribes, each clan has a different role in Anishinaabe society.   The Crane and Loon Clan are given the power of chieftainship. By working together, they give people a balanced government. The Martin Clan are the warriors and protected the village at all costs. The Deer Clan are gentle pacifists who are the poets. Depending on region some claim it is the Moose or Caribou who headed the clan. The Bear Clan act as a police force patrolling the village to ward off unwelcome visitors. They are also known for their knowledge of medicine because of their time spent in nature protecting the people. The Bird Clan was the last of the first clans and are the spiritual leaders. The members are known for intuition and their sense of knowledge of the future. The Fish Clan or Water Clan are intellectuals known for their constant pursuit of meditation and philosophy. They often settle disputes between the Chief Clans and act as a deciding vote.3

In our contemporary world, the tribes in the Upper Peninsula are broken further into bands. These are an outgrowth of the reservation system, which cordoned off certain groups of Ojibwa and Odawa. These four bands are the Sault Ste. Marie Tribe of Chippewa Indians, the Bay Mills Indian Community, The Keweenaw Bay Indian Community and the Lac Vieux Desert Band of Lake Superior Chippewa Indians.  The Potawatomi are different in that they came to settle on their current reservation in the Hannahville Indian Community before the treaty of 1836 and 1842, which is not considered technically a reservation. 

The life of the Anishinaabe traditionally was semi-nomadic in that throughout each year, they would live in different locations depending on the food resources that were available. For instance, in the spring and summer they would live in encampments where fish were plentiful, and plants and berries could be harvested. These were along rivers or lakes where, in addition to gathering, they could trade with other tribes. Also, in the spring they would tap maple trees to gather the sap. During the fall, they would prepare fish and other food goods for the long winter. In the winter, they lived in-land away from the Great Lakes where the weather was not as harsh and game were more plentiful. 

When the reservation system was created in the 19th century, it cut off this way of life for the Anishinaabe, who were now expected to live in one place and become farmers. Though they were given rights to continue hunting, fishing and gathering, eventually their access to these lands and waters were prohibited or limited, as well as the rights that were secured in treaties. Just as damaging to their culture, however, was the advent of the Indian boarding schools. It became U.S. government policy to send Indigenous children to boarding schools (run usually by a religious denomination) where they could be “civilized” and Christianized. In addition, there were day schools in some communities which had the same goal. Students were punished if they wore traditional clothing, spoke their language or tried to practice any tribal rituals. The impact on the culture of the Anishinaabe was immense, separating whole generations of indigenous people from their traditions and language. 

Over the past 70 years, the Anishinaabe have fought through the courts and halls of government to retain the rights they negotiated for before 1850, as well as their right to self-governance and self-determination. Today, Anishinaabe communities across the Upper Peninsula and Upper Great Lakes find themselves at cross-roads. With the advent of Indian gaming casinos, they now have the funding to support their community’s health, education, housing and cultural needs. From this has grown a rebirth in identity, language, traditional ways and empowerment over their lands, rights and future.

1Benton-Batai, Edward. The Mishomis Book: The Voice of the Ojibway. University of Minnesota Press. 2010.

2Ibid.

3Ibid.