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                  <text>Adriana B. and Peter N. Termaat collection</text>
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                  <text>Termaat, Adriana B. (Schuurman) </text>
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                  <text>Termaat, Peter N.</text>
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                  <text>Collection contains genealogical, personal, and family papers and photographs documenting the lives and interests of Adriana and Peter Termaat. The bulk of the materials are related to family history and genealogical research carried out by the Termaats, including research notes and materials about places in the Netherlands that were significant to the Termaat and Schuurman families, such as the city of Alkmaar.&#13;
&#13;
Other materials in the collection are related to the Termaats' experiences on the eve of and during the Second World War, especially the German occupation of the Netherlands and the Termaats' participation in organized resistance to the Nazis. Also included are materials that document the family's post-war life in the United States, including their public efforts to recognize, commemorate, and honor people and events significant to World War II.</text>
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                  <text>1869 - 2012</text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection, RHC-144&lt;/a&gt;</text>
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              <description>The topic of the resource</description>
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                  <text>Netherlands</text>
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                  <text>Netherlands--History--German occupation, 1940-1945 </text>
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                  <text>World War, 1939-1945</text>
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                  <text>World War, 1939-1945 -- Underground movements -- Netherlands</text>
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                  <text>Dutch</text>
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              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
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                <elementText elementTextId="810184">
                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives</text>
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              <name>Identifier</name>
              <description>An unambiguous reference to the resource within a given context</description>
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                  <text>RHC-144</text>
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              <description>The file format, physical medium, or dimensions of the resource</description>
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              <name>Type</name>
              <description>The nature or genre of the resource</description>
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                  <text>application/pdf</text>
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              <description>A language of the resource</description>
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                  <text>eng</text>
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            <description>An unambiguous reference to the resource within a given context</description>
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                <text>RHC-144_Termaat_PHOT_1950s-Lijsje-Schuurman-img033</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Unknown</text>
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            <name>Date</name>
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              <elementText elementTextId="810993">
                <text>1955</text>
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            <description>A name given to the resource</description>
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                <text>Listje Schuurman, circa 1950s</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Photograph of Listje Schuurman reading a book on a lawn chair, circa 1950s.</text>
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            <name>Subject</name>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection (RHC-144)&lt;/a&gt;</text>
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              <elementText elementTextId="810999">
                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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            <name>Publisher</name>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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              <description>A name given to the resource</description>
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                  <text>Summers in Saugatuck-Douglas Collection</text>
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              <description>An entity primarily responsible for making the resource</description>
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                  <text>Grand Valley State University. Kutsche Office of Local History</text>
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              <description>An account of the resource</description>
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                  <text>Collection contains images and documents digitized and collected through the project "Stories of Summer," supported by a National Endowment for the Humanities Common Heritage Grant. The collection aims to document the twin lakeshore communities of Saugatuck and Douglas, Michigan, as they transformed through the state's bustling tourism industry and acceptance of minorities. </text>
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                  <text>1910s-2010s</text>
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                  <text>Various</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="775843">
                  <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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              <description>The topic of the resource</description>
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                  <text>Saugatuck (Mich.)</text>
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                  <text>Michigan, Lake</text>
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                  <text>Allegan County (Mich.)</text>
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                  <text>Beaches</text>
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                  <text>Sand dunes</text>
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                  <text>Outdoor recreation</text>
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              <description>An entity responsible for making the resource available</description>
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                  <text>Grand Valley State University Libraries. Allendale, Michigan</text>
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              <description>An entity responsible for making contributions to the resource</description>
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                  <text>Saugatuck-Douglas History Center</text>
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              <description>An unambiguous reference to the resource within a given context</description>
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                  <text>Stories of Summer (Common Heritage project)</text>
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              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
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                <elementText elementTextId="775848">
                  <text>image/jpeg</text>
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                  <text>application/pdf</text>
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              <name>Type</name>
              <description>The nature or genre of the resource</description>
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                  <text>Image</text>
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                  <text>Text</text>
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              <description>A language of the resource</description>
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                <elementText elementTextId="775850">
                  <text>English</text>
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            <element elementId="40">
              <name>Date</name>
              <description>A point or period of time associated with an event in the lifecycle of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="775851">
                  <text>2018</text>
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              </elementTextContainer>
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      <name>Still Image</name>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>DC-07_SD-Oxbow-18-03</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Ox-Bow School of Art and Artists' Residency</text>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Litho and Etching Studios at Ox-Bow</text>
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          <element elementId="41">
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            <description>An account of the resource</description>
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                <text>Black and white photograph of the Litho Studio and Etching Studio at Ox-Bow "Summer School of Painting" in Saugatuck, Michigan. In the photograph, there is a wooden building with an awning and closeline out front and signs that read "Litho Studio" and "Etching Studio" hung on the siding. Several people of various ages can be seen standing or walking in front of the building.</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Michigan</text>
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                <text>Saugatuck (Mich.)</text>
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                <text>Allegan County (Mich.)</text>
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                <text>Art school</text>
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                <text>Buildings</text>
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                <text>Lithography</text>
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                <text>Etching</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
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                <text>Digital file contributed by Mike Van Ark for the Stories of Summer Project.</text>
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            <name>Relation</name>
            <description>A related resource</description>
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                <text>Stories of Summer (project)</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="872969">
                <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>Image</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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              <elementText elementTextId="872971">
                <text>image/jpeg</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="1034174">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="560425">
                  <text>Insel-Bücherei Series</text>
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            <element elementId="41">
              <name>Description</name>
              <description>An account of the resource</description>
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                  <text>The German publishing company Insel Verlag was founded in 1899 by Anton Kippenberg in Leipzig. In its early years the firm only printed expensive, beautifully-produced volumes, until demand led to the publication of the more modest Insel-Bücherei series in 1912. Relatively inexpensive but with the same careful sense of design and typography, these smaller-format books reprinted shorter works from a variety of German, European, and world authors. The series numbers considerably more than a thousand titles and is still being issued. The Digital Collection contains the scanned covers of 140 titles held by Grand Valley State University Libraries.</text>
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              <name>Coverage</name>
              <description>The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant</description>
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                  <text>1904-1987</text>
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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
              <elementTextContainer>
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                  <text>Seidman Rare Books Collection</text>
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              </elementTextContainer>
            </element>
            <element elementId="47">
              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="560429">
                  <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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            <element elementId="49">
              <name>Subject</name>
              <description>The topic of the resource</description>
              <elementTextContainer>
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                  <text>Book covers</text>
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                  <text>Covers (Illustration)</text>
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                  <text>Graphic arts</text>
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                <elementText elementTextId="560433">
                  <text>Publishers and publishing</text>
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                  <elementText elementTextId="43925">
                    <text>��-- ----- ·~-·

-~.....__..._.,,,.....

:-,:{;,,,J ~
,J',,"'.,
....
,,
,! ~ ~ 2 ',',.rJ
-,.,..,..,.......-~

~._·-:
•
.

;

The Life of Little Elk

"; ~ -,;

His grandfather was named Nadamupt - "One Who Sits
First."
His father was called Thomas Nadamupt and
his mother Jenny Zhow No Gee Zhick.
The second of
four children,
he has born in a two room log cabin
near the shore of Vaughn Lake just south of the
town of Glennie in Alcona County.
His parents
named him Wash Esh l&lt;om - "Flash-of-Lightening."
He
had been born into the Bear Clan of the Swan Creek
Band of Chippewa.
After moving from their home
near Quanicassee in Tuscola County, his parents had
settled near Glennie as homesteaders at the end of
the lumberjack era.
Flash-of-Lightening and his
father and uncles hunted, fished, and trapped along
the AuSable River and followed many of the old
traditions.
As a young boy he witnessed the last
publicly held Medicine Dance about 1905.
When he first attended the Whiteman's school, Flashof-Lightening spoke only the Chippewa language.
At
first he had a difficult time understanding the
teacher's lessons but he soon began to learn the
foreign language.
He has lived to see they day
when many young
Indians speak only English or
understand very
little
of
their
traditional
language.
At the urging of the White missionaries,
Flash-ofLightening took the biblical name "Eli" and added
it to the assumed surname of Thomas.
This occured
about 1916.
During his early life, Eli worked as a
lumberjack, a farm hand, and a carpenter.
At one
time he aspired to being a preacher in a Christian
church.
In 1924 Eli married Besty Pontiac at the Indian
Mission Church twenty miles east of Glennie.
Later
they moved to the Isabella Reservation near Mt.
Pleasant.
Late in the 1920's they met a "Whiteman"
named Curtis who was traveling through the area
with a group of
Indians performing educational
shows.
Eli
and Betsy joined
this
historical
program and toured the communities and schools
throughout Michigan.
After a short time, the aging
Mr.
Curtis turned the program over to Eli Thomas
and bestowed upon him his own name of "Little Elk."
In many respects,
this was the beginning of the
return of Indian Pow Wows for much of Michigan for
Little Elk and his many friends have worked long '
and hard for many years to revive and keep alive
the traditions of the Anishinaabeg.

"

_. .., J,

~

"'" ::!

�Throughout the 1930's and 40's Little Elk and the
others traveled to many of
the one room school
houses providing educational
programs and public
shows
to
teach
the
Indian Way.
They paid
particular attention to story dances which honored
the mysterious forces of nature.
In the 1950's and
early 60's growing prosperity in Michigan brought a
boom in tourism which supported a number of Pow Wow
- like programs in several areas of the State.
For
decades
Little
Elk
has
participated in and
organized the programs at a gift shop near Houghton
Lake.
For
many
youhg
Indians
and Whites,
participation in this tourist program has been both
an educational
experience and a way to have a
little fun.
About 1960, Little Elk and his close associates;
Anthony Chingman, Foster Otto, Ike Peltcher, Lennie
Stevens, Billy Elk,
Lucy Peltcher, Leonard Pamp,
Alice Bennett, Maggie Jackson, Louis Pontiac, Elsie
Stevens, and many others began the present Pow Wow
Trail
throughout southwest Ontario and southern
Michigan.
Also at this time Teofila Lucero and
John
Bosin
introduced
styles of singing and
danceing which they were familiar with from the
southern plains and the southwestern United States.
Soon the rising tide of social
awareness
and
political
militancy saw the growth of the American
Indian Movement and the spread of Plains style Pan
Indian culture.
This had a major effect on the
form of the Michigan Pow Wows.
Today, Plains style
drumming,
chanting,
and dancing has almost pushed
aside the Anishinaabeg traditions native to the
Great Lakes area.
Little Elk and his friends are
the last to practice the old time songs and dances.
Watch for the dance of the Wild Geese, or the song
of the Go-Ko-Ko.
These are some of the lessons of
Little Elk, Chippewa Elder and Ceremonial Chief.

�~
·'

;-,

,;:

r-

. rx

,~,. ··'"'. ... .'t.
Long time ago I was pickin
huckleberries.
Ummmm-umm,
c.i, \
~,
dhey was good.
I was pickin
dhem an pretty soon I seen a
'- ~
rattlesnake, coiled up dhere.
,(
I started to go da other way,
and dhere was another one waitin for me.
Wasn ' t no clouds
in da sky 'cept one.
It was dark.
Dhen da Thunders came.
It was rainin hard and wit hail too, I run back to da car.
When it blowed over, I went out dhere.
Da snakes was gone,
but so was da huckleberries.
Da hail knocked dem all down.
Dhem Thunders protected me from dem snakes.

\;

Dhem Old Ways is better dhan bein mod-ren.
Bein near da
water, clean water, isn't dhat woner-ful? Fishin, and eatin
dhem fish, dhats good too.
Dhem little ones is OK.
Jess
boil'em up.
Don't need to clean'em.
Cook'em wit da heads
on an all dhat.
Dhats da Old Way.
Like ya cook dhem smelts.
Herbs, dhey're nuttin to monkey 'round wit.
Dhere's a good
one, an a bad one.
For every one dhere's two kinds.
You're foolish if ya don't know what ya doin.
My relations,
dhey taught me a little bit about med-cine; jess a little
bit.
Dhat college man in dhat mu-seum, all dhem plants in
dhem books.
He don't know nothin.
He don't know what
dhem's good for.
I told him dhems tings is dangerous.
You
don't monkey 'round wit dhem, you might get hurt.
Da Great
Spirit give dhem herbs to our People.
I told him dhat
dhere's a Spirit dhat protects dhat place where I go to dig
med-cine.
If he goes in dhere, he might not come out alive.
You don't want to monkey 'around wit dhem herbs.
In dhat Bailin' Spring.
Dhat water jess comes up out of da
Mother Earth.
When I'm travel'in, I gotta stop by dhere.
Dhere's a Spirit in dhere.
A person gotta leave some
tobacco dhere, maybe a little bit of what you eat.
Now
you gotta do dhat, dhat's da way da old timers done it.
Dhat's what we gotta do.

l

I'

"'

�Now I know some of you
here today don't believe
in da Mother Earth.
Dhat·s not good.
Da Mother Earth gives
us Life.

Long time ago, our
People used to
respect da Earth.
Today, dhere's poison in our
Corn.
Dhey spray dat on dhere,
it goes in da Corn.
Its even in
our corn flakes.
We all got dhat
poison in us.
All of us.
It
gets in da plants, an in da
ground too.
Den dem animals
come along an eat dat too.
It
makes us sick.
Da air, its got poison in it
too.
It stinks.
Dhat's what
da Whiteman done.
Dhat poison
blows around in da air.

Dhey use all dem chemicals.
Dhey gotta go somewhere.
Dhat Chippewa River, near da Reservation.
Dhat's got poison in it.
Some people eat dhem fish from dhat river.
I don't.
Dhey don't taste
right.
Dhey got dhat poison in dhem.
Da farmers spray all dhat poison
on dhem fields.
It gets in da Corn, it goes into dat river.
Dhem fish
is got poison in dhem.
Over dhere north of dhat Mio, dhey buried all dhem cows dhere.
Dhem cows
got killed by poison.
Dhey dug dhat big pit, put dhem cows in dhere.
Nothin grows dhere now.
Dhat's gonna get into da water and into dhat
AuSable River.
Dhat's upstream from where alot of people go.
Where
dhey buried dem cows, nothin grows dhere now.

Used to be alotta
deers, pat-ridge;
all dhem tings.
Dem peoples
is bein
foolish.

�Our people are gettin mod-ren.
We're loosin da Old
Timers.
Dhem young ones, lotta dhem don't even know
dheir own language.
Some of dhem don't even know who
dheir Grandfathers are.
We're try'in to bring back
some of da Old Ways.
We're try'in to keep It alive.
Dhis Pow Wow is different from what alot of da Old
Timers done.
Alot of dhis is from da Southwest,
from da Plains.
Some of dhem people is Patterning.
Some of dhem know what dheir doin.
We're tryin to
bring back da Old Ways.
Some people tink da Whiteman
is afraid of what we're doin.
We're teachin da young
people and we're keepin It alive.
Dhis is our
tradition, somethin like it was a hundred and fifty
years ago, but now we're gettin mod-ren.
We all have
a little bit of fun.
I been in show business a long time.
I'm known all
over.
People take my picture, have me sign dheir books.
Somtimes I name babies too.
Dhey know me over dhere in West Germany.
Dhey come
over here and made some movies of what we're doin.
Colorado, Kansas, Wisconsin, Canada; dhey know me.
Over in China dhey know me too.
Dhey know what I
been doin.

__......

",
j

\,

i .t_'} ' \

U- '' .
~j\,,'li,

�Some of dhem people call me a Med-cine Han.
I've heard dhem say dhat before.
I'm not no Med-cine Man.
I know a little bit
'bout Med-cine, dhat·s all.
I'm just trying to help my People.
Maybe sometime someone tinks dhey·ve had a little
bit of bad luck, or maybe a cold.
I believe in da Old Ways and da Whiteman·s religion
too.
I'm a lay preacher at da church.
Dhey're both
good ways.
Da way da Indian's followed da old religion,
it was hard.
Dhey had to fast for a long, long time
when dhey prayed on somethin important.
We believe
in da Great Spirit, or God; same ting.
Da Creator is who put us here.
Indians believe in
Dhey leave some of
finished out in da
rock or some other
dhese tings.

Mother Earth.
dheir tobacco or food dhey haven't
woods.
Maybe at a tree, or a
place.
We should always share

Sometimes people ask me foolish tings I don't
get.
One night some lady asked me,
"Who's going to be shaman when you're gone?"
What's dhat word mean - "shaman"? I don't know
what she's talkin
'bout. I'm not no Med-cine Man.

�.

iii

11£.9~· "'8~Mr

Ancient H1 stor_y_
The great ice was everywhere, in some places 1t wds
r11ore
than
a mile thick.
The great Ice Age winter poured over everything.

·rwelve thousand years ago a warm spring breeze began to melt
the great glaciers.
Crystal clear water trickled across the
snow into the earliest of the Great Lakes.
For a time,
the
newly formed lakes were higher than they are today, perhaps as
much a~ seventy feet above pre&amp;ent levels.
Mu c h
of
northern
Michigan may have remained ice covered during this period, but
as the great front of snow and ice withdrew from the southern
half
of
the lower peninsula,
the exposed land was wet and
cold.
The sands and gravels were
slowly
occupied
by
grassl•nds and sprue~ forest.
Caribou,
mastodon, mammoth,
moose, and smaller game followed.
Here too were found
the
early hunters, the post glacial Native Americans - the Ancient
Ones - the Paleo Indians.
These people were nomadic hunters
who moved their
small
kinship
based societies frequently,
following
the game and wild plant foods as the seasons
changed.
Their ra re and ancient camp sites are mo st easily
recognized by the repeated finds of fluted spear points in a
small
area.
These chipped stone tools are easily recognized
by the presen c e of one or more long flakes having been removed
from the concave base towards the tip of the point.
By about 9,000 years ago the climate had
slowly warmed and a pine fore st began to
d ominate the landscape.
The wat ers of
the great
lakes had found
an outlet,
flowing eastward out of
Georgia Bay and
eventually
into the S t. Lawerence River.
The lakes drained quite low,
as much as
390 feet below their present l eve l s .
The
original
Paleo
Indians may have moved
northwar~,
following
their environment
and lifestyle as the ic e
continued it s
ret reat.
Some may have stayed on in this
area, to be
joined by others traveling
from th~ east,
south,
or west;
it i s
difficult to say.
In southeast Michigan,
the stone tools of thi s time period are
often made from c hert s
an d
flints from
centra l
and souther n Ohio and other areas
outside of Mi chigan .
It
1s unknown
1f
these
materials were obtained thr ough
trade or
sea sonal
migrations,
or
why
materials wer e not used more often
l oc al
for
making stone tools.
Their
stone
spear tip s
were no longer fluted t1ut had
11otches or
stems for
last1ing
to
the
shaft.
Tt1~
spear
tips
and
~(n1ves
frequently had ~errated or beve l ed blades
and
the edges
of
the bdses were often
ground b1nooth .
The barb~ or shoulders un
th~se poir1ls wL1uld
have t,eld fdsl 1n an
ar11mals flesh and
probably 1nd1cate the

t· ; ::

HI
.. ~··
,,.:'.

'

emergence of
blood trailing as a method
of following wounded game,
These people
of
the pine forests are known as the
Archaic Indians the Old Ones.
They
survived
by
hunting,
fishing,
and
gathering wild plant foods.
They did not
yet have maize or practice agriculture,
nor did they have pottery though they
undoubtedly used wood,
bark,
and skin
containers.
By at least 7,000 years ago
they began making woodworking tools by
chipping, battering,
and polishing hard
igneous
rocks into the basic desired
form.
Between 7,000 and 3,000 years ago
the predominant form of woodworking tool
seems to have been the grooved
axe,
though ungrooved celts, adzes, and gouges
may be been made as well,
particularly
toward
the end of
this period.
The
Michigan Barbed Axe is a type of
grooved
axe
restricted to the southern
lower
pe~insula
and
may
be
a
style
representative of an as yet unknown tribe
or language group.
At this same time,
erosion
and earth shifting eventually
filled former drainage channels and the
Great Lake2
began to fill
again.
The
lakes reached
their present
levels but
still
they rose, at least another thirtyfive feet, flooding former village sites
which had occupied the old lakeshores.
During this period people also
began
making
gorgets
and
bannerstones of
beautiful banded slate. It is believed by
some,
on the basis of careful study, that
the bannerstone was affi x ed to the atlatl
or
spear
thrower handle.
The e x act
purpose of
the
gorget
1s
unknown.
Towards the end of this period, pure raw
copper from the Lake Superior region was
being mined and hammered into socketed
and tanged spear points and knives.
This
material
was
traded
throughout
the
n1idwest
and was part of
an e x panding
trade network
which included red ochre
paint
(iron oxide)
and marine shells.
The available evidence indi c ates that by
3 , 500 years ago the climate was warmer
and
drier
than
it
1s today.
New
varieties of plants and animals from the
warm forests of
the south slowly moved
north ward into Michigan.
Perhaps 1t was
drier as well,
for prairies spread into
~outhwe~t Michigan from the
area
of
Illinois.
In fact, the prairies may have
been more e~tensive then than they were
150 years ago .
As a result of thetie

�•

environmental
became
more

changes

abur1dant

natural
and

foods

fishing,
hunting,
and
gathering
became
iri c reasingly
productive.
It was in this
conte x t of a
wa rmer
climate
with
mi xed
hardwood
forest s
and
ri s ing
lakeshores

that Indian soc ieties
some
of
the
old
dramatically.

began
ways

to abandon
and change

copper ,
wo od .

~

~ ---~--c::.
-

.

shell,
stone,
mi ca ,
bone,
,::i .-·1
They
are noted for their stone or

clay platform s tyle pipes, some

changes in culture represent the

of

movement

2,500

years

ago,

the

Indian

As the Woodland culture
ceremonial ism

develops,

becomes

burial

incre~singly

from

lower

those

on the western side

peninsula.

evid e nce
the
first

Though

is
not
corn
in

the

entirely
Michigan

may
have been cultivated by Woodland
Indians practicing the Hopwell culture.

people of

southwest Michigan began making thick and
relatively plain pottery vessels similar
to those being made by the people of
the
Illinois and Ohio river valleys.
This
new technology signals the beginning of a
new era in
Indian history - from this
point on the people are known as the
Woodland
Indians.
The appearance of
tubular smoking pipes made from stone or
clay is also an important development •
Small polished stone effigies,
known as
birdstones,
are also manufactured at this
time.
Cremation burials were frequently
accompanied by caches of chipped stone
tools and quantitites of red ochre paint.
From the perspective of
the preceding
9,500 years,
the
Indian cultures have
begun to change rapidly.

the

available
c onvincing,

of
ideas by word of mouth, the trading of
artifacts,
or the actual
migration of
people bringing their culture with them.
What is known for
certain is that by

which

difference to suggest that the area w~s
occupied by a group of
people socially
distinct

Without studying the people themselves,
it
is often difficult to determine if

of

bore
a rtistic
representations
of people
and anim als .
The cultural material s
from
Sa gin a w
are
Hopewellian
in
general
nature,
but
there
is
also
enough

., ·, :~ ;;L . ~
~tt11'

For northern and southe•st Michigan,
the
evidence
for
a
Hopewell
culture
occupation is lacking.
It is presently
unknown
if
the people near the Detroit
River were following
traditions similar
to those recognized for earlier or later
times or
if
the
region
was
simply
unoccupied.
In the upper peninsula and
the northern part of the lower peninsula
there
was
another cultural
tradition
representing the Woodland period which
was different from the Hopewell of more
southernly
regions.
These
northern
people may have relied more heavily on
fishing, hunting, and food collecting for
the north woods were too cold for the
early types of corn.
Ex actly why the Hopewell culture fell
out
of favor
is unclear, but by 1,500 years
ago it
had
been
replaced
by
the
traditions of
the Late Woodland period.
For much of
the state,
long distance

elaborate,
perhaps
reflecting
an
increased interest in the identity and
continuity of tribal
or lineage groups.
The great burial
mounds of
the Grand
River valley are a mute testament to the

dramatically declined,
but
Michigan and the Saginaw

in southeast
Valley these

widespread

practices

a

contacts of these people 2,000

year ago.
Their traditions were very
similar to those practiced by the people
of Illinois and central Ohio known today
as the Hopewell
subculture.
Variations
of
Hopewell
patterns spread throughout
the

eastern

woodlands

region,

but

1n

Michigan it was located from the Saginaw
Valley to the Grand Valley and south to
the St. Joesph River.
These people made
elaborate

flint

pottery vessels,

knappers,

utilitarian

and

and

were excellant

made

c eremonial

beautiful
items

of

trade

for

exotic

raw

materials and the

placement of fine articles with

the

see1ns

at

to

have

ceased

continued

in

or

dead
least

somewhat

different
form
which maintained ties
toward the east as far as New York state.
By
1,000
years
ago these practices seem
to have ceased
as
well.
By
now,
corn

agriculture
was
well
established
throughout the southern part of the state
and
may
have
been cultivated in certain
areas of the upper peninsula
much
as
it
was
during
the
later
historic
peri o d.
Pottery vessels were q1Jite large,
perhaps
indi c ating
larger
family
or
hou set,o ld
By
60(,
years
ago,
it
see ms

�hostilities

for

~~~;,: ·-:;r:V I
\.."'""'""''''''

had broken out in the region,

fortified

village

sites

begin

i'l

appear
1n
three broad regions.
Located
1n
southwestern Michigar,,
the northern

11 ·

part

',

of

the

lower

peninsula,

thumb region; each of these

and

three

the

series

have lived in the Toledo area according to early French sources.
However, some students of history have suggested that southeast
Michigan was occupied by
Iroquoian people 600 years ago after
driving out the original
inhabitants of the region.
The actual
tribal
identity of many early villages is unknown.
Historical
evidence and Indian tradition state that much of
southern Michigan
was virtually abandoned by 1650 as a result of attacks by what was
then the Five Nations Iroquois who wished to control
a wider
territory for
the acquisition of furs and to gain a larger share of
the trade with the Europeans.
No doubt other factors of
inter
tribal
politics were involved, but the advent of the fur trade and
contacts with Europeans resulted in a great wave
of
social
disruption which washed across the Great Lakes region.
The Iroquois
controled the lower great lakes in their effort to divert trade to
the British,
who did not travel as far and wide aa the early French
missionaries and traders.
In the late 1660's,
a treaty with the
Iroquois enabled the French to explore the area of southeast
Michigan which was essentially unoccupied.

t:Jii'

to

\v/1/

of forts appears to represent different
patterns of
land use
and
ecological
adaptation by the inhabitant&amp;.
Whether
these sites represent
tribal
groups,
individual
bands,
or
intertribal

•/

·/
/I

~

confederacies
is
unknown.
The
upper
peninsula was also occupied at this tim&amp;,

with a new style of pottery beginning
appear at the village sites.

to

Modern History
The French were the first to intrude into the region of Michigan's
upper peninsula in the 17th century.
In the early 1620's Brule' and
Grenoble traveled from Montreal to the area now known as Sault St.
Marie.
In
1634, Jean Nicolet passed along the south shore of the
upper peninsula on his journery to the area of Green Bay.
In
subsequent years other Frenchmen passed through the upper peninsula
are• on their way to a mission site on the western shores of
Lake
Superior where the
Iroquoian Huron tribe had fled after being
attacked in their Ontario homeland by the New York
Iroquois.
In
1668,
Fathers Marquette and Dablon established a Christian mission
at Sault St. Marie for the Ottawa
Chippewa,
and Huron survivors
later known as the Wyandot.
In 1671, Marquette started another
mission at the present site of St. Ignace.
Though it is well
known
that the Chippewa and Ottawa lived in this area during the mission
period, they may have been relatively new to the area.
In the mid
1800's, the elders of the Chippewa tribe taught that their people,
along with the Ottawa and Potawatomie had moved into this area only
several
generations before the arrival
of the French.
Just who
might have occupied the area prior to their arrival is unknown,
but
they were preceded my many thousands of
years of occupation.
Perhaps it was originally their mortal
enemies,
the Dakota or
other Siouan speakers,
for
they were moving westward during the
historic p~riod
and n1ay have coma from
A more eastern homeland.
What was happening in the lower peninsula during the early 1600 's is
even lesa clear.

Indian traditions

do

not

and

agree,

hi•torical

studies
are faced with limited written sources.
The general
consensus at this time seems to be that most if not all of the lower
peninsula
was occupied by people speaking Algonquian languages.
The Potawatomie are believed by many to have resided in the western
and southwestern portion of
the state, though they may have been
newcomers here as well, having recently split

from

the

Ottawa

and

Chippewa to the north.
Just who might have occupied southwest
Michigan before them, if the historical
accounts of
the Nishnabe'
elders

are

correct,

is

unknown.

It would seem that the fortified

villdges may belong to an earlier people,
subsequently displaced
from the region.
Central
and southeastern Michigan were probably
occupied by the Mascouten, Sauk,

Fox,

arid perhaps

two

other

groups

which did not survive the tr•dged1es of the early historic period.
The Kickapoo people, closely linked with the preceding tribes,
may

In an effort to gain greater control
over the expanding EuropeanIndian fur
trade,
the French fort of St. Joseph was established on
the St. Clair River near the present site of Port Huron in 1686.
This fort was abandoned two years late, but a second Fort St. Joseph
was established for the same purpose on the St.
Joseph River in
southwest Michigan in
1691.
In
1701 Cadillac moved the military
installation from Ft. De Buade in St. Ignace down to Detroit
in an
effort to establish economic control
over the passageway between
Lake Huron and the lower great lakes of Erie and Ontario.
It was
with the enducement to trade under the protection of the French fort
at Detroit, that portions of the Huron, Ottawa, Potawatomi and other
tribes moved to southeast Michigan along the Detroit River.
About
the same time, Ottawa and Chippewa communities moved southward into
other
areas
of
the
lower
peninsula.
The Potatawatomi
and
occasionally the Miami were known to occupy southwestern Michigan
while the Sauk, Fox, Mascouten, and Kickapoo had moved westward into
Wisconsin.

At the close of the French and Indian War during the fall
of
1760,
the British seized control
of French settlements throughout the
great lakes region.
The Indian peoples now had to contend with a
new European power which held a less hospitable attitude toward
them.
In 1761, the Iroquois tried to encourage the Nishinabe'
of
the Michigan region to join them in an attack upon the British, but
they refused,
apparently waiting to see how the new Europeans
intended to carry on their economic and political ties with the
Indians. It was only two years later however,
that Chief Pontiac
organized the famous effort to destroy the British posts throughout
the midwest.
By 1763, the traditions of the
Indians had changed
rad1Ccllly;
rum and
brandy,
guns,
brass kettles, iron knives and
toniahawks, glass beads, and other iten1s had had serious effects on
the material
and spiritual nature of lndiari society.
Ponti~c, like

many traditional leaders before and after him, urged a return to the
old ways.
He urged the Indian people to drive the Europeans from
their region and to abandon their dependence upon goods of European
manufacture.

The fur trade and ruined the traditional economy.

making of traditional
tools

pottery

had

were no longer ,nanufactured.

be

abandoned,

effective

The

atone

Farming was sometimes considered

�of

little

importance,

flour

being

obtained

in

trade

from

the

Europeans.
For many the inner strengths of the traditional religion
had been abandoned far a taste a+ run and
brandy.
The
introduction

foreign diseases had also begun to take their toll.
Chief Pontiac
urged a revival of ancient Indian traditions and an
eviction
of
the
British from the Great Lakes region.
Late in 1763, Pontiac and his

treaty settlements which have not been upheld, such as hunting and
fi s hing rights and cash
payments for
land,
are presently being
considered in Federal

courts.

of

followers were nearly successful
forts, but to no avail.

1n

destroying

all

of

the

British

In
1796,
the British began to turn control
of
the
Michigan
peninsulas over the the United States.
From this point on, the
Indian people rapidly began to lose what remained
of
their
traditional
way of
life as the American and British governments
began to expand their territorial
control
in North
America.
The
Indian

territories

were

ceded

Today, many
Michigan

recognized.

Indian

people

live

where

in

cities

and

their
communities
are
no
Urban, industrialized
centers
such

towns

throughout

longer
officially
as
Detroit,
have

also become the homes of Indian people from the south and we§t as
they adapt to modern economic developments.
The Michigan Commission
on
Indian
Affairs estimates that there are presently 60,000 Indians
living in the State of
Michigan.
Their modern history has been
difficult
and
tragic, yet each generation has seen the emergence of
those who have chosen to teach
maintain the
everchanging
spiritual
and cultural traditions of their ancestors.

to the United State~ in a series of

treaties which were often forced upon the Indian people or
drawn up
and ratified without their consent.
In 1807, the Treaty of Detroit
wrested much of southeast Michigan from the control
of
the Ottawa,
Potawatomi,
and Wyandot.
In 1817 a small area of southern Michigan
technically acquired from the Ottawa,
Chippewa,
and
Potawatomi
in
the Foot of the Rapids Treaty.
Much of the central and northeastern
portion of the lower peninsula was obtained from the Chippewa in
the
Treaty of
Saginaw in
1819.
The Treaty of Chicago laid American
claim to much of southwestern Michigan in 1821.
The Potawatomi
lost
their
hold on extreme southwestern Michigan in the Carey Mission
Treaty of 1828.
The Ottawa and Chippewa lost the northwestern
part
of
the lower peninsula and
the eastern two thirds of the upper
peninsula in the 1836 Treaty of Washington.
The western U.P.
was
acquired by the United States in the Treaty of La Pointe 11842) and
the Cedar Point Treaty of 1836.
The Indian people lost most
of
the
Michigan peninsulas in the short span of 35 years.
Many reservations were promised,

but few have survived to

this

day.

Some are described in early county histories, but no mention of them
can be found
in
later historical
documents.
Others were later
claimed
by the U.S.
government and settled by Anglo-Americans, or
were only intended to last for the short term of
five
years until
the
Indian people could be removed
to the Kansas Territory.
At
least
one,
perhaps
more,
seem
to
have
been
incorporated
into
contemporary
government
forests.
Families
which
had
received
individual allotments were sometimes swindled out of their
remaining
land,
or had to sell it under duress in an effort to obtain money to
survive in
a
cash
economy
when
treaty
payments
were
illegally
stopped.
Some of
the original people moved to Canada in the hop~s

of finding a better life, others moved westward, while still
others
remained
in Michigan regardless of the hardships they had to endure.
Today the United State government officially recognizes a
fraction
the original treaty lands.
Federally recognized reservations and
Indian
communities
are
located
in
the
upper
peninsula
near
Watersmeet,
Ontonagon,
Baraga, Hannaville, Bay Mills, and Sault St.
Marie.
In the
lower
peninsula
Peshawbestown,
Saganing,
a11d
Mt.
Pleasant
are
all
that
remain
of
the
reservat1or1s
whict1
were
ot'""iginally set aside.
There is another Indian
community
at
Athens
in
the
southwestern part of Michigan which is oft1cially recoyn1zed

of

by the State.
The Indian people claim that
there are other
lands
which
are rightfully theirs based on early treaty agr ·eements, but
little official

infor,nation

is available.

Others

apsects

of

early

.

SOME OF THE
19th CENTlIJU"

RESERVATIONS

•

•

1817

...
•

AMERICAN LAND ACCESSIONS
BY INDIAN TREATY

�MED IC I NE RO~ ::

~

of spritual power and good fortune and are honored by those who
•till follow the Old Ways.
We know the history of a few of these
stones which have had power for those who believe,

lli.IJ:i E.!lliQi

The ancient religions of the American Indians varied in specific
aspects from region to region, but they all honored the forces of
nature and culture.
Everything was considered to have a spiritual
force or power.
Herbs, trees, fish, animals, bowls, knives, rocks

and even the Mother Earth were seen as possessing animated spirits,
This world view is not restricted to the Indian peoples, for
variations of Animism
occur as tha earliest religions
throughout
Asia, Africa, and Europe.- perhaps stemming from a common
historical origin,
In the Great Lakes area unusual stone
formations were considered to have special spiritual significance,
1

'0ver near da Oscoda Indian settlement dhere was one, once.

On

Rattlesnake Creek.
Da old people, dhey used to go dhere.
Put
tobacco on da ground, maybe some of dheir food too,
Dhere was a
spirit dhere, dhat's what dhey was feedin.
When da old people were
gone, da young ones quit gain.
Dhey quit feedin Nanabush.
One day
a man goes out dhere to see da rock,
Its gone,
Disappeared.
You
gotta take care of dhem tings,"
Many years after this incident and miles away from Rattlesnake
Creek, the old man bent over the east side of a boulder, scratching
away the half rotten leaves and twigs covering the soil of the
forest floor,
''Ahow!

11

he greeted the spiritual

force focused at this point.
He
spoke his native Chippewa language
as his fingers dug into the bag of
tobacco,
He thanked the spiritual
power of this place for his good
fortune and offered to share his
gift of tobacco with it,
11

Meegwetch!

11

he concluded.

As he slowly walked away he said
"You gotta do dhat,
you gotta
believe,
You gotta feed dhat
Nanabozho,
You gotta do dhat.
Dhat's da Old Way."
He walked
down the hill and around the curve
in the path without speaking.
Finally, with a slight smirk on
his lips he said 11 Maybe we was
feedin
a Wildman."
Barely able

to contain his grin, he shuffled
along the wooded path.
At one time, before the Whiteman swarmed across the land, there
were many stones which were considered to be points where spiritual
power was concentrated or mare accessible.
Many of these are now
gone - some have disappeared, some have been destroyed, son1e are
slowly crumbling away, but a few are still recognized as a source

In the spring of 1670, two Sulpician priests named Galinee and
Dallier were among the first Whites to enter the Detroit River
area.
About six leagues from the mouth of the river they
encountered a stone "which the Indians regarded as influencing
navigation on Lake Erie, and to which they made sacrifices of skins
and food, whenever they were about to embark upon the lake," The
two priests broke the stone to pieces with their hatchets and threw
it into the river,
One priest had the bad luck of breaking his
valuable iron axe in the process.

Further north, on a knoll at the mouth of the Kawkawlin River, not
fdr from the present Bay City State Park, another sacred site was
recorded in 1837.
"Two large stones, several feet in height, with
a flat top and broad base•• were surrounded by several

small stones

which had been covered with offerings of tobacco, pieces of tin,
flints, and other items dedicated to the ''Manitou,"

)J

In 1820, Whitemen found several
unusually shaped spirit stones
off shore from Alpena on Thunder
Bay Island.
One had a flat

~S2

l1!J

circular base and~ lonij arm-like

extension protruding from the
top.
The other seems to have

~1

I~~-

i ·,

resembled a person wearing•

L

,,,,_ .:i.

necklace.
The first stone had
been purposefully set up beneath
a tree, the origin of the second
is unknown.

~-~'·

),.:_"-.. :-:..'Ko-

~~_.,\.,.'·'
'··-.:~~~,- :· .

~..a._

z-......

South of Alpena at the mouth of the Devil River there were two more
sacred stones.
One weighed about three hundred pounds and was a
gneiss type of
rock with bands of
quartz.
Overall,
it showed
evidence of
having been "worn by winds and water,"
The other stone
resembled the shape of a human body but without head, arms, or legs.
The
Indian
people
reportedly
called
the
place
Shinqgawbawawsinekegobawat,
Wawsineke
which
t1as

been

translated

by

some

as

11

image stones.••

It is said that

Shingawba had been a highly respected chief in the area and that he
had promised to return to the stones after his death to receive any
gifts the people might leave there in his honor,
In
1839 when a
White surveyor named Mr,
Oliver visited the site there were large
numbers

of

pipes,

beads,

tobacco,
and trinkets in
is said that long ago a war
and the two sacred stones
across Thunder
Bay.
On
overboard

Iroquois
to the
to their
OJ1ver,

and

the

water

earrings,

silver

brooches,

buttons,

the immediate vicinity of the stones.
It
party of Iroquois captured two Chippewa
and attempted to transport their captives
this
began

journey
the
stones
were
thrown
to boil, capsizing the canoe.
The

drowned, but the Chippewa regained the canoe and rsturned
shore.
There they found the sacred 5tones, already returned
rightful place.
At some later date, after the visit by Mr.
these stones were broken up
and used for net weights by

f1sher· men.

�Kt~. . ::c:.t 'QC

-~

~

. . u - : - .~. ~

-

Along the Lake Huron shore, s1x miles north of the present
town of
Rogers City there is yet another sacred rock .
This huge re c tangul ar
boulder has been reported as twenty feet long,
six
feet
high,
and
eight feet
wide.
When the lake is low it sits at the waters edge,
but usually it is a hund r ed or more yards from the beach.
Long
ago,
the
Indian people who traveled
in the area of
this ro ck left
sacrificed dogs and other gifts upon this sacred spot.
During the
1920' s
some people in
the are• still
followed
the o ld way s by
leaving offerings of tobacco on the stone.
In 1909 Frederick Larke
recorded the Indian tradition of this sacred rock (Hinsdale 19301 .
Ages ago, where the rock now stands, wa3 the
boundary line between the hunting grounds of two
Indian tribes; the chief of the one was
exceedingly aggressive and frequently trespassed
upon the preserves of the neighboring tribe, and
in so doing had caused much trouble and bloodshed
to follow these excursions.
At last the chiefs
of the two tribes met, when the one as usual was
trespassing over the border, and an altercation
ensued which would probably have again resulted
in a bloody war between the conflicting tribes,
but Kitchie M~nitou, the Great Spirit, who was up
Lake Superior at the time, became disgusted with
both of them, seized hold of the Sacred Rock and
hurled it down, crushing both the chiefs beneath
its immense weight, which was so great that the
banks above the beach have been sliding and
trembling ever since.

The famous White Rock is also said to have been a
large boulder.
Today,
this rock lies several hundred yards off shore and protrudes
above the surface of the lake only a
small
amount.
Located
just
north
of
the small
town in Michigan's thumb which bears its name,
this rock was also considered sacred and was a focal
point
for
dog
sacrifice and tobacco offerings.
Much like the stone destroyed by
the priests on the Detroit River, the great White Rock was
believed to have the power to
offer 5afe passage while traveling
on the lake in e xc hange for gifts
and prayers.
The Whiteman 's local
tradition states that during
prohibition in the 1920 ' s it had
been large enough to accommodate•
blind pig and dance floor.
It is
also said that during World War II
the sacred rock was u sed as a
practice bombing target by the air
forces of Canada and the
United States.
This reportedly accounts for its s mall
size today,
though another
person who v isited
the rock before World War II
claims it was not much
larger then than it is n o w.

Ab out four miles north of St. Ignace is Rabbit's Rock,
named after
its appe aran c e when viewed from a dist ance .
' 1 I t 1s an immense, high
rock, and on account of its shape was supposed, by the
Indians,
to
be inhabited by a
manitou.
When they paddled by, they would stop
and mah e offerings of tobacco, suppo sin g it
to be a
great spirit
that
once presided over their ancestors, and always treated it with
11
reverential respect.
In earlier days,
there was a sacred stone on the high hill
overlooking Hubbard Lake.
This wa s
referred to as the "Indian
Worship" stone and was said to have marked the grave of Sedonikato,
a
gr eat Chippewa Chief.
"Indian hunters and trappers, and even some
Whitemen of earlier days,
often brought offerings of
beads and
toba cco ,
and
left
them at the monument as an act of worship.
Old
residents remember this stone image as having a hollow head,
or an
opening
in
the natural
stone formation of the head, and that the
votive offerings were placed in this cavity. 11
Many years ago, it
is
reported,
the grave was dug up
and the stone was taken away to
Pittsburg
in
1880.
Today,
the area
is being subdivided
and
developed as a vacation resort.
On the trail between Grand Blanc and Flint,
there was a
beautiful
rise of
ground whi c h produced numerous wild plums of very fine
quality.
Among st the trees on this wonderful grassy knoll
"stood a
peculiarly shaped stone, perhaps four feet high ..•••• They called it
Bab-o-quah."
The Indian people always stopped at this clearing as
it
was a
pla c e of worship.
This spirit stone was taken by a Capt.
Jacob Ste v ens in 1823-4, but the Indian people forced him to return
it.
It ' s subsequent history is unknown.
Southeast of Mt. Pleasant another powerful spirit stone once stood
along
the banks of the Pine River where the Indian people "stopped
and worshipped by a
speech or a
smoke.
They also left other
articles
in addition
to pieces of
tobacco,
and among them were
pieces of copper which . . . . . were cut from the copper bowlder
on
the
11
Ontonagon Ri v er, Lake Superior.
Many ot her powerful sacred stones have been honored through ou t
the
Great Lakes
region.
Some, such as the Turtle Rock, and Gu ll Rocks
were named after creatures they obviously resembled.
Others were
re cogn ized for their immense size or unusual chara c teristi cs .

Dhems rocks i• natural like dhat.
No one carved dhem.
Dhat one up on da Ca•s River, we call dh•t da
Nanabush Rock.
Da Old Timers said dhat·s da Indi•n
Creation.
Dh•t·s natural ••• no one carved it.
But dhat rock used to be bigger, it ' s gain down.
It ' s sinkin.
Dhey used to have ceremonies dhere
once a year.
No one goes now, dhat ' s why its
sinkin.
We should have• ceremony dhere.
No one carved dhat stone ••••• no one •••••• ·cept maybe . . . .
Nanabush •••.••••••

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~ Feminist libr:m

~~
L . . _ _~

__,

t

Lake Ontario Hall 229
Monday-Friday, 9am-5pm

�</text>
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&#13;
Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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                  <text>&lt;a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D"&gt;Douglas R. Gilbert Papers (RHC-183)&lt;/a&gt;</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783"&gt;Douglas R. Gilbert papers (RHC-183)&lt;/a&gt;</text>
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POW-WO
ivities at Ottawa In

r Springs} Mi

Master of Cer_,.._~..,..,,
Drun1s: Great Lak
, CERS AND SINGERS FROM
EXPENSE MONEY PROVIDED FOR QUALIFYING PARTICIPANTS AND SPECIAL AWARDS
NATIVE FOODS, ARTS AND CRAFTS ON SALE
MEALS PROVIDED EACH DAY-:- EVERYONE IS WELCOME
LIMITED ELECTRICITY -:- NO REGISTRATION FEE
NO CAMPING ON GROUNDS

•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•+•
Admission:
Adults . . . . . . .
$3.00
Seniors &amp; Handicapped
2.00
Children 6-12
1.00
5 and under . . . . .
Free
Participants . • . . .
Free
Indian Traders &amp; Vendor Only15.00
per day or $25.00 for weekend.
CONTACT: BUCKO TEEPLE - WAUSSNOBAE INDIAN CENTER - 616-34 7-5392

�TRI· COUNTY INDIAN CENTER, INC.
2739 Old U.S. 31
Petoskey, Michigan 49770

Non-Profit Org .
U.S. Postage
PAID
Permit No. 172
Petoskey, Ml 49770

�TRI· COUNTY INDIAN CENTER, INC.
2739 Old U.S. 31
Petoskey, Michigan 49770

-

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                <text>Little Traverse Bay Area Pow-Wow flyer, Harbor Springs MI, July 31-August 1, 1982, collected by Edward Gillis included as part of his Native American publication collection.</text>
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